David Bollier

In the burgeoning genre of books focused on building a new and benign world order – a challenge variously known as the “new economy,” “Great Transition,” and the “Great Turning” among other terms) – John Thackara’s new book stands out.  How to Thrive in the Next Economy: Designing Tomorrow’s World Today is low-key and sensible, practically minded and solidly researched.  Written in an amiable, personal voice, the book is persuasive and inspirational.  I can only say:  Chase it down and read it! 

It’s a shame that so many brave books that imagine a post-capitalist world surrender to grandiose theorizing and moral exhortation.  It’s an occupational hazard in a field that is understandably wants to identify the metaphysical and historical roots of our pathological modern times.  But critique is one thing; the creative construction of a new world is another.

That’s why I found Thackara’s book so refreshing.  This British design expert, a resident of southwest France, wants to see what the design and operation of an ecologically sustainable future really looks like, close-up.  He is also thoughtful enough to provide some depth perspective, following his own motto, “To do things differently, we need to see things differently.”

How to Thrive in the Next Economy seeks to answer the question, “Is there no escape from an economy that devours nature in the name of endless growth?”  The short answer is Yes!  There is an escape.  As Thackara shows us, there are scores of brilliant working examples around the world that demonstrate how to meet our needs in more responsible, fair and enlivening ways.

He takes us by the hand to survey a wide variety of exemplary models-in-progress.  We are introduced to scientists and farmers who are discovering how to heal the soil by treating it as a living system.  We meet urbanists who are re-thinking the hydrology of cities, moving away from high-entropy engineered solutions like reservoirs and sewers, to smaller, localized solutions like wetlands, rain gardens, ponds and worm colonies.  Other bioregionalists are attempting to de-pave cities and bring permaculture, gardens, “pollinator pathways” and informal food systems into cities.

There has been a surge of new interest in the city as a commons in recent months – new books, public events and on-the-ground projects.  Each effort takes a somewhat different inflection, but they all seek to redefine the priorities and logic of urban governance towards the principles of commoning.

I am especially impressed by a new scholarly essay in theYale Law and Policy Review, “The City as a Commons, by Fordham Law School professor Sheila R. Foster and Italian legal scholar Christian Iaione. The piece is a landmark synthesis of this burgeoning field of inquiry and activism. The 68-page article lays out the major philosophical and political challenges in conceptualizing the city as a commons, providing copious documentation in 271 footnotes.

Foster and Iaione are frankly interested in “the potential for the commons [as] a framework and set of tools to open up the possibility of more inclusive and equitable forms of ‘city-making’.  The commons has the potential to highlight the question of how cities govern or manage resources to which city inhabitants can lay claim to as common goods, without privatizing them or exercising monopolistic public regulatory control over them.”

They proceed to explore the history and current status of commons resources in the city and the rise of alternative modes of governance such as park conservancies, community land trusts, and limited equity cooperative housing.  While Foster and Iaione write about the “tragedy of the urban commons” (more accurately, the over-exploitation of finite resources because a commons is not simply a resource), they break new ground in talking about “the production of the commons” in urban settings. They understand that the core issue is not just ownership of property, but how to foster active cooperation and relationships among people. 

This is the third and final installment from my essay, "Transnational Republics of Commoning: Reinventing Governance through Emergent Networks," published by Friends of the Earth UK. The full essay can be downloaded as a pdf file here.

III.  Re-imagining the Polity for a Networked Humanity

However promising the new forms of open source governance outlined above, they do not of themselves constitute a polity.  The new regimes of collaboration constitute mini- and meso-systems of self-organization.  They do not comprise a superstructure of law, policy, infrastructure and macro-support, which is also needed.  So what might such a superstructure look like, and how might it be created?  Can we envision some sort of transnational polity that could leapfrog over the poorly functioning state systems that prevail today?

A first observation on this question is that the very idea of a polity must evolve.  So long as we remain tethered to the premises of the Westphalian nation-state system, with its strict notions of absolute sovereignty over geographic territory and people and its mechanical worldview enforced by bureaucracies and law, the larger needs of the Earth as a living ecosystem will suffer.  So, too, will the basic creaturely needs of human beings, which are universal prepolitical ethical needs beyond national identity.

It may simply be premature to declare what a post-Westphalian polity ought to look like – but we certainly must orient ourselves in that direction.  For the reasons cited above, we should find ways to encourage the growth of a Commons Sector, in both digital and non-virtual contexts, and in ways that traverse existing territorial political boundaries.  Ecosystems are not confined by political borders, after all, and increasingly, neither are capital and commerce.  Culture, too, is increasingly transnational.  Any serious social or ecological reconstruction must be supported by making nation-state barriers more open to transnational collaboration if durable, effective solutions are to be developed. 

While states are usually quite jealous in protecting their authority, transnational commons should be seen as helping the beleaguered nation-state system by compensating for its deficiencies.  By empowering ordinary people to take responsibility and reap entitlements as commoners, nation-states could foster an explosion of open-source problem-solving and diminish dependencies on volatile, often-predatory global markets, while bolstering their credibility and legitimacy as systems of power.    

But how might we begin to build a commons-friendly polity?  After all, the most politically attractive approaches have no ambitions to change the system, while any grand proposals for transforming neoliberal capitalism are seen as political non-starters.  I suggest three “entry points” that can serve as long-term strategies for transformation: 

1) begin to reconceptualize cities as commons;

2) reframe the “right to common” (access to basic resources for survival and dignity) as a human right; and

3) build new collaborations among system-critical social movements so that a critical mass of resistance and creative alternatives can emerge. 

These three general strategies are not separate approaches, of course, but highly complementary and synergistic.

I am often asked what the commons has to contribute to solving our climate change problems.  Since most commons are rather small scale and local, there is a presumption that such commons cannot possibly deal with a problem as massive and literally global as climate change. I think this view is mistaken.

The nation-state as now constituted, in its close alliance with capital and markets, is largely incapable of transcending its core commitments to economic growth, consumerism, and the rights of capital and corporations -- arguably the core structural drivers of climate change. But these allegiances artificially limit our options, if not dismiss the kinds of interventions we must entertain. The market/state simply command and coerce its way to success in arresting with climate change; it will require the active, enthusiastic contributions of everyone, and it must command social respect and political legitimacy.

A new vision and popular energy from the outside must arise.  But how?  And how could it possibly expand to a meaningful size rapidly enough?  I think that the Internet and other digital networks offer a fertile vector in which to develop new answers. I explore the speculative possibilities in this essay written for Friends of the Earth UK, published as part of its "Big Think" essay series.  Because the piece -- "Transnational Republics of Commoning:  Reinventing Governance Through Emergent Networking" -- is nearly 14,000 words long, I am separating it into three parts.  You can download the full essay as a pdf file here.

Four days after the 9/11 attacks in 2001, the pilot on United Airlines Flight 564, going from Denver to Washington, D.C., came on the intercom:      

The doors are now closed and we have no help from the outside for any problems that might occur inside this plane.  As you could tell when you checked in, the government has made some changes to increase security in the airports.  They have not, however, made any rules about what happens after those doors close.  Until they do, we have made our own rules and I want to share them with you …

Here is our plan and our rules.  If someone or several people stand up and say they are hijacking this plane, I want you all to stand up together.  Then take whatever you have available to you and throw it at them … There are usually only a few of them, and we are two-hundred-plus strong.  We will not allow them to take over this plane.  I find it interesting that the U.S. Constitution begins with the words, “We the people.”  That’s who we are, the people, and we will not be defeated.

As recounted by journalist David Remnick, passengers “were asked to turn to their neighbors on either side and introduce themselves, and to tell one another something about themselves and their families.  ‘For today, we consider you family,’ they were told.  ‘We will treat you as such and ask that you do the same with us.’”[1]