energy

As a developed set of social practices, techniques and ethical norms, permaculture has a lot to say to the world of the commons.  This is immediately clear from reading the twelve design principles of permaculture that David Holmgren enumerated in his 2002 book Permaculture: Principles and Practices Beyond Sustainability.  It mentions such principles as “catch and store energy,” “apply self-regulation and accept feedback,” “produce no waste,” and “design from patterns to details.”

My friendship and work with ecological design expert Dave Jacke have only intensified my conviction that permaculturists and commoners need to connect more and learn from each other.  The value of such dialogues was brought home to me by a public talk and an all-day workshop that I co-organized with Dave.  The events, which in combination we called “Reinventing the Commons,” were an opportunity for 35 participants to learn about ecosystem dynamics and the commons, and for Dave and me to learn from each other in public.  How might we build better commons by mimicking the principles and patterns of natural ecosystems?

Dave’s talk on the evening of January 20 was a great introduction to this topic.  He started by showing a chart plotting the “industrial ascent” of human civilization as fueled by cheap fossil fuels, growing populations and profligate pollution and waste.  (See the yellow line in the chart; based on a diagram originally by David Holmgren (http://futurescenarios.org.)

Dave’s quick historical overview started with tribal commons in the prehistoric era, a time when people self-organized to obtain enough food and shelter to survive.  Societies began to take the shape of feudal commons in Roman and Medieval times, at least in England and Europe.  Lords owned the land and claimed privileged access to certain resources of the landscape while allowing commoners to manage other resources themselves.

When the feudal system began to collaborate with the budding market system in the 17th century, we saw the rise of a new sort of state and market system with a very different logic and ethic.  Soon a series of enclosures privatized and marketized wealth previously managed collectively.  Enclosures were a violent dispossession of commoners, who were left as landless peasants with little choice but to become wage-slaves and paupers in the early industrial cities.

The commons, once a dominant form of social organization, was supplanted by the state and then the market.  In no time the market and state were colluding to build a new vision of “progress” based on an extractive growth economy.  The market/state system has in fact built the modern, technological society that we inhabit today.   

But can this system continue?  Can the planetary ecosystem – and climate – survive capitalism?  One of the most revealing slides that Dave showed was this one showing the role of different governance systems over history – commons, state and markets.

A vexing problem for many potential commons is the lack of startup capital to get a project going while nurturing the social structures to organize participation and work.  I recently learned of an ingenious solution developed by a group of “time banking” commoners in West Virginia.  They adapted a traditional Time Bank system of barter-exchange and combined it with common pool of funds, which in turn served as an engine of development for DIY solar power installations -- in the heart of coal country, West Virginia!

Greg Bloom of Washington, D.C., who has a keen interest in cooperatives and commons, alerted me to his case study of the project.  (Thanks, Greg!)  As he tells the story at the Community Power Network website, the tax incentive approach to promoting solar power has distinct limits.  It is too geared to people who already earn enough to benefit from the tax breaks.  But what if you are low-income and have trouble paying your utility bills?  You don’t earn enough to be incentivized, and you don’t have enough to pay for the upfront costs of a solar project.

In the town of Philippi, West Virginia, a local engineer, John Prusa, known locally as a “benevolent mad scientist,” had “designed and built his own home’s solar power array, and then shared his designs with neighbors and helped them develop their own,” writes Bloom.  Prusa and a local minister, Ruston Seaman, of People's Chapel Church, found each other, and decided to start a new group, New Vision Renewable Energy. 

The Church had once been the host of a flourishing Time Bank system with over 300 members, and even a store that accepted the Time Bank credits.  But the system had fallen into disuse for a variety of reasons.  Time Banks are a system by which members can earn credits for work they do for each other, at a rate of one credit, one hour of work. The systems are especially valuable for people with more time than money, such as low-income people and the elderly.  It helps them get their needs met, without money, outside of the marketplace.  Time Banks can serve important needs in areas that banks and markets have abandoned or ignored.