Peer2Politics

On World Food Day we share the perspective of an anti-hunger and social rights activist who feels food should be a commons not a commodity.

This entry is about the theory of the four future scenarios for a collaborative economy, firstly developed by Michel Bauwens. It is important to mention that Vasilis Kostakis and Michel Bauwens are working on a research monograph that explores the relation of capitalism and the Commons. The book Network Society and Future Scenarios for a Collaborative Economy is contracted by Palgrave Macmillan.

This entry is about the theory of the four future scenarios for a collaborative economy, firstly developed by Michel Bauwens. It is important to mention that Vasilis Kostakis and Michel Bauwens are working on a research monograph that explores the relation of capitalism and the Commons. The book Network Society and Future Scenarios for a Collaborative Economy is contracted by Palgrave Macmillan.

In a recent post on her blog, Fearless Heart (a post that also appears at Psychology Today), Miki Kashtan, cofounder of Bay Area Nonviolent Communication, brought forward some fascinating connections between Gandhian economics and the commons.  She focused on two key themes – the satisfaction of human needs and the idea of trusteeship for things that exceed our needs.  Kashtan writes: 

'a commons regime takes steps to protect the "resource" that the commons jointly manages/owns/cares for. More specifically the words "protecting the resource" means setting an absolute scale limit on its use. The commoners will set a scale of use for grazing a commons, or fishing a river, or taking water from an irrigation system. That is to say they set a maximum physically measured use - so many cows over the summer, so many gallons or water, so many fish per season. (NOT, so much $ worth of milk etc)

The Heinrich Boll Foundation just released a detailed, educational, and inspiring report summarizing the international conference it hosted in Berlin, Germany May 22-24, 2013.

"One of the most significant impediments to positive social change is the entrenched power of market-fundamentalism as an economic and political paradigm. The prevailing dogma is that only a scheme of individual self-interest, expansive individual property rights, market exchange and globalized free trade can advance human well-being. This view has increasingly been called into question as the predatory dynamics of the market economy became clear and as its threats to the biosphere have become more acute.