Challenging the Vilification of Anonymous
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While Bradley L. Garrett may be an anthropologist by training, he prefers to call himself an “urban explorer” or better yet, a “place hacker.” He recently came into public view after secretly climbing to the top of the Shard, the tallest building in Europe (1,061 feet/309.7 meters), in London. He evaded security systems and at 2 am climbed to the top of the building, still under construction, earning a spectacular view over the twinkling London nightscape.
The night's adventure garnered wide media exposure for what is legally known as an act of trespassing. Garrett doesn’t consider this mere adventurism, although he concedes it is a thrill. Rather, he sees himself as a thinking-man’s explorer of the meaning of urban ruins – derelict industrial sites, closed hospitals, abandoned military installations, sewer and drain networks, foreclosed estates, mines, and ruins of all sorts. Garrett considers it ethnographic research into the physical detritus of modernity – and a statement about the scarcity of public spaces in cities for discovery, camaraderie and fun.
As a video about place hacking notes, it’s all about the “psychogeography of place.” It's about the desire to transcend the contrived, commercially constructed facade of the city to reach a rawer, more authentic sense of urban life. And it’s about creating a community of fellow adventurers who share in discovering and investigating secret or derelict spaces. Aficionados call such spaces T.O.A.D.S., “temporary, obsolete, abandoned or derelict spaces.”
Samuel Bowles is one of the frontier thinkers about cooperation and pry rights in the long sweep of history. An economist who teaches at the University of Siena and heads the Behavioral Sciences Program at the Santa Fe Institute, Bowles is that rare economist who regards property rights as a fluid concept – something that depends a great deal upon the context, culture and values of a given community of people.
I recently caught up with a lecture that Bowles gave at the Berkman Center for Internet and Society on what he calls “Kudunomics.” It’s a wonderful presentation.
Kudu? A kudu is a species of antelope that hunters in the Pleistocene era used to hunt. Bowles makes a fascinating comparison between the property rights of subsistence economies that once hunted kudu, and what he calls the “weightless economy” of digital information today. Here’s Bowles’ analysis:
Millennia ago, a band of hunters in Africa might bag a kudu once a month, and be rewarded with about 160,000 edible calories of highly perishable meat. When thinking about an economy based on kudu, several significant things stand out: Kudu are quite difficult to acquire (it takes a village to hunt an animal); difficult to own privately (it’s a wild animal); and wasteful if not immediately shared (there was no refrigeration, and so the kudu would spoil unless shared among many people).
In such an economy, the culture rewards generosity toward others and a modesty about one’s personal talents in hunting. It’s a group thing. Self-aggrandizement is bad form. No one can snare a kudu by themselves, and no one can individually consume one. It makes perfect sense for an economy reliant on kudu to share and have minimal or no property rights.
The Texas Supreme Court has dramatically rolled back the scope of the public trust doctrine as it applies to Texas beaches in a 5-3 ruling by the all-Republican court. This means that the public’s right to enjoy shorefront on the Gulf of Mexico will be sharply curtailed in the years ahead -- a major victory for private property fundamentalists. Judicial activism, anyone?
The court’s decision focused on the public's access rights to beaches when hurricanes or storms have eroded a public strip of beach. Should the public be prohibited from using the "new beach" that might now be situated on privately owned land? Or should there be a “rolling easement” that recognizes public access no matter how natural forces remake the actual shoreline?
For decades, the Texas state public trust doctrine gave a rolling easement that assured public access to beaches. That access right did not inhere in a particular strip of land, but in a general right of access. Now, the court ruled, reversing decades of established law, if a storm washes away the public beach, “the land encumbered by the easement is lost to the public trust, along with the easement attached to that land.” As reported by the Texas Observer, “the court dismissed the 180-year-old custom of public enjoyment of Texas beaches as ‘unsupported by historic jurisprudence’ and ‘a limitation on private property rights’.”
State attorney general Greg Abbott noted: “With the stroke of a pen, a divided court has effectively eliminated the public's rights on the dry beach….The majority could only cite—nothing. Not a single case, rule, precedent, principle, empirical study, scientific review, or anything else.” Even the Galveston Chamber of Commerce joined the attorney general in seeking to uphold the historic understanding of the public trust doctrine.
How might public policy help grow the commons? San Francisco just took a major exploratory step by forming The Sharing Economy Working Group. This new task force will be charged by Mayor Ed Lee with taking “a comprehensive look at the economic benefits, innovative companies and emerging policy issues around the growing 'sharing economy’.” The task force will include numerous city departments, neighborhood and community statekholders, and sharing economy companies.
In announcing the new task force, Mayor Lee gave it a fairly conventional political gloss. He said the sharing economy could “leverage technology and innovation to generate new jobs and income for San Franciscans in every neighborhood and at every income level.” He also pledged that San Francisco would be “at the forefront of nurturing its growth [the sharing economy], modernizing our laws, and confronting emerging policy issues and concerns.”
Since San Francisco has been in the vanguard of many cultural trends, it is natural to speculate that new sorts of collective projects (car-sharing, open workspaces, tool sharing, etc.) and socially based business models and development policies may have a strong future. The Bay Area has incubated such companies as Airbnb (a business version of CouchSurfing, i.e., room rentals for travelers in people's homes); Taskrabbit (a local task and errand service),Getaround (a P2P car-sharing and local rental service) and RelayRides (car rentals from people in your community).
In patent law, they have a saying: the name of the game is the claim. And when it comes to patenting the naturally occurring elements of plants, the human body and other living things, patent lawyers have shown themselves to be highly ingenious in making their claims. Their goal, of course, is to own any knowledge about nature that is needed by lots of people and can be sold. Patent law lets companies establish artificial chokepoints over knowledge that should belong to all of us, giving the “owner” the right to charge a toll and stifle potential competition.
This trend got its start in 1980 when the U.S. Supreme Court first allowed the patenting of lifeforms in the Chakrabarty case, which allowed the patenting of microorganisms. That in turn opened the floodgates to the patenting of genes, plants, bioengineered crops, and much else. Harvard University famously owns the patent of a specially bred mouse for cancer experiments, the “onco-mouse.” There is much to be said for the fruits of biotech research, but there is also much to be lamented and condemned as far as the needless privatization of knowledge and stifling of competition and innovation.
Now it seems as if the tide could be turning against the patenting of nature The U.S. Supreme Court just ruled unanimously that a diagnostic medical test that determines levels of metabolites in a person’s blood (in order to administer the proper dosage of a class of drugs known as thiopurines) cannot be patented. The case, Mayo Collaborative Services v. Prometheus Laboratories, arose when the Mayo Clinic in Minnesota decided to develop its own metabolite diagnostic test and stop buying the Prometheus product. Prometheus sued, saying that the Mayo Clinic’s self-devised diagnostic test violated its patent. The Mayo Clinic responded that no one can own basic knowledge about human physiology and nature.
As if recovering from the binge of market triumphalism that crested in 2008, the Zeitgeist is now unleashing a steady stream of new works on cooperation. The rediscovery of this aspect of our humanity is long overdue and incredibly important, given the deformities of thinking that economics has inflicted on public consciousness. So I was excited to learn that the distinguished sociologist Richard Sennetthad written a new book about cooperation, Together: The Rituals Pleasures and Politics of Cooperation (Yale University Press).
The pleasures of a book by Sennett is its extreme erudition, lightly worn and combined with a thoughtful personal voice and political conscience. Sennett, now 69, teaches at the London School of Economics and New York University, after a lifetime of studying urban culture, class consciousness, labor and politics. Together eschews the social science jargon that imprisons so many of Sennett’s colleagues, offering an engaging, far-ranging and subtle meditation on how human beings learn to cooperate. He draws upon evolutionary science, sociological research, a life of field research, and his personal experiences as a celebrated political cosmopolitan.
The great value of Together is its creation of a fresh vocabulary for thinking more systematically about how cooperation occurs, and does not occur, in contemporary life. This is quite a radical act considering the general orientation of economics and public policy, which tend to presume that we are all individuals living in isolation, as disconnected libertarian monads. It's utterly false, of course, but we do not have a very developed or precise public narrative for asserting the opposite. Sennett supplies one.
It was a pleasure to see Arnold Relman and Marcia Angell receive such well-deserved visibility in yesterday’s New York Times for their campaigns against the “commercial exploitation of medicine.” Drs. Relman and Angell are both former editors of The New England Journal of Medicine, together and separately, from 1977 to 2000. They are also husband and wife since 2009. He’s 88 and retired, and she’s 72 and still teaches at Harvard Medical School.
Relman and Angell built the NEJM into a formidable editorial platform during their tenures as editors. Much of this came from the quality of the research that they published. But it also derived from their willingness to challenge Big Pharma’s insidious attempt to corrupt the independence of doctors, medical journals, medical education and patients. Here were two highly esteemed physician-editors using the sheer credibility of research and their journal’s reputation to face down the multi-billion pharmaceutical industry, which has unleashed a veritable hydra of wily, unethical schemes to boost profits.
Among them: undisclosed industry payments to researchers to produce studies that make a new drug look good; undisclosed industry payments to leading physicians to teach courses that have the effect of promoting certain drugs and medical devices; undisclosed industry junkets and gifts to physicians to try to encourage more prescriptions of certain medications. And so on.
It’s been a year since my dear friend Jonathan Rowe suddenly passed away, leaving a huge hole in many people’s lives and cutting short Jon’s richly imaginative explorations of the commons. I can’t remember how many times I’ve reached for the phone to call him since last March 20. Jon’s writings were both penetrating and poetic; a conversation with him was an excursion into many seldom-visited emotional and intellectual corners. In these days of degraded political thought, it was so refreshing to encounter a gentle voice who was sophisticated and engaged yet also committed to imagining the practical paths to a better world.
Therein lies Jon’s achievement. He was not afraid to approach the full human mystery of the commons with a sensitivity and depth; he felt no compulsion to follow the cant and realpolitik of so many of his peers. Yet neither was he a sentimentalist or mystic. As an early activist with Nader’s Raider and a former Senate aide, Jon appreciated the fierce realities of political life and the importance of law. The question was, How can these things be aligned with the more abiding spiritual and social complexities of the human condition?
A four-module online course on the commons has just been launched by the UN Institute for Training and Research (UNITAR) based in Geneva, in conjunction with the University of Notre Dame’s Mendoza College of Business. The four modules focus on the history of the commons, the special value proposition of the commons, the dynamics of enclosure, and a survey of commons-based strategies. Officially called “Introductory e-Course to the Global Commons,” the self-paced course, taught in English, consists of videos, online readings and resource links, as well as self-test quizzes.
I helped develop this course over the past year, working closely with Professor Leo Burke of the University of Notre Dame and e-learning specialist Robin Temple. There are, of course, many ways to introduce and teach the commons. This is just one path into the subject. We were especially mindful that we were devising an online course that could be interesting and accessible to a highly diverse general audience -- a special challenge since there is no moderator.
We think the course pulls together some notable talks and readings to introduce the commons to UN delegates and government officials, who are the target audience/participant group. However, students, academics, businesspeople and the general public are also invited to take the course. To register, just go here. The deadline for registration is April 20.
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