Insight and inspiration in turbulent times.
The Charter of the Forest was the first environmental charter forced on any government. It was the first to assert the rights of the property-less, of the commoners, and of the commons. It also made a modest advance for feminism, as it coincided with recognition of the rights of widows to have access to means of subsistence and to refuse to be remarried.
Life on this planet, as we know it, is a result of fragile environmental conditions that the contemporary predominant neoliberal system has already began to alter. Capitalism and its doctrine of unlimited economic growth seems to completely neglect this dependency and continues to violently exploit nature for the benefit of tiny elites, thus increasing their already enormous power.
The next economy will have to balance the needs of Earth’s expanding population with the shrinking level of resources which are available to everyone. This dynamic equilibrium is called carrying capacity.
Below, I argue that the commons paradigm offers a refreshing and practical lens for re-imagining politics, governance and law. The commons, briefly put, is about self-organized social systems for managing shared wealth. Far from a “tragedy,” the commons as a system for mutualizing responsibilities and benefits is highly generative.
The commons have been defined as a shared resource, which is co-owned and/or co-governed by its users and/or stakeholder communities, according to its rules and norms. It’s a combination of a ‘thing’, an activity, commoning as the maintenance and co-production of that resource, and a mode of governance. It is distinguished from private and public/state forms of managing resources.
In considering the essential problem of how to produce and distribute material wealth, virtually all of the great economists in Western history have ignored the significance of the commons—the shared resources of nature and society that people inherit, create and utilize.
No major civilization has EVER practiced carrying capacity as a basis for political and economic self-governance; carrying capacity has only succeeded in small communities. Of course, we know this from the modern Ostrom view of the commons; but Ostrom never put her finger on the pulse of carrying capacity as the *self-organizing principle between a species and its environment*.
Complexity science shows us not only what to do, but also how to do it: build shared infrastructure, improve information flow, enable rapid innovation, encourage participation, support diversity and citizen empowerment.
Urban commons initiatives are booming in the Belgian city of Ghent, according to a new report. One of the researchers behind the study, Michel Bauwens of the P2P Foundation, says that “the ecosystem of commons-based initiatives in Ghent is quite exemplary precisely because it covers an ecosystem in an area that requires a lot of capital and has to overcome a lot of commons-antagonistic regulation.” So against the odds, approximately 500 urban commons projects have sprung up in the last decade.
By reimagining scientific publishing as a type of commons, PLOS has been at the vanguard of the massive shift in scholarly publishing. Access to research is increasingly more open, and not restricted or delayed – and scientific inquiry itself has become more rigorous. Equally important, PLOS has been able to provide vital advocacy and pacesetting innovation to the field, which now includes thousands of open access journals and over half a million freely licensed research articles.
A renewable energy cooperative, a community land trust, and a former church building publicly-controlled and used by nearby residents — these are just a few examples of about 500 urban commons projects that are thriving in the Flemish city of Ghent in Belgium.
In the Vrancea Mountains of Romania, the Eastern Carpathians, people in dozens of villages have used community-based institutions known as obştea to manage forest commons since the sixteenth century.1 The original sense of the word, coming from Slavonic, is “togetherness,” and it underlines the participatory essence of the institution.
