pulsation of the commons
The pulsation of the commons: The temporal context for the cosmo-local transition,
By Michel Bauwens, Jose Ramos
[looks like there’s at least a shared section with their ecology of the commons chapter in david bollier’s collective (book/anthology)]
Michel Bauwens (@mbauwens) tweeted at 3:20 PM on Fri, Jun 19, 2020:
Michel Bauwens and Jose Raomos, “The pulsation of the commons: The temporal context for the cosmo-local transition” (Draft), https://t.co/PlCGSVg7Go
Draft version of March 25, 2020 is also copied here for public viewing: https://wiki.p2pfoundation.net/Pulsation_of_the_Commons
Draft version of a introductory chapter in a upcoming book on’Cosmo-local production’, edited by Jose Ramos with the assistance of James Gien Wong, Sharon Ede, and Michel Bauwens. This is a version without notes and references.
actually going to do notes/quotes from p2p page.. so i don’t accidentally edit doc:
in this preliminary essay, we’d like to give the readers a sense of ‘timing’, and offer an explanation of the context in which a transformation to the new mode of material production and value creation occurs.
Pogany: the time for the chaotic transition has begun
Pogany concludes that our world, i.e. human society embedded in nature, is a ‘complex adaptive system’ and reminds us that such systems change through ‘punctuated equilibrium’, ‘chaotic transitions’ and ‘bifurcations’. This is a huge statement as it means that humanity doesn’t adapt to radically new situations through reasoned debate, but through shocks in the system.
This also means that societal transitions are also about the installment of new logics, not just a re-arrangement of the old system.
indeed.. like a re arrangement of how we do exchanges.. new logic would be sans exchanging ness
This view of Pogany, of world history as a ‘pulsation’, between stable systems and chaotic transitions, is very much in line with other understandings of long term human and natural history.
The Handy Project and Mark Whitaker’s Ecological Revolutions
The original modality of humankind is commoning, which is when everyone contributes and partakes in a common pool; it is a prime mode in hunter-gathering bands the gift economy, in which the gift creates social obligations for a counter-gift becomes the dominant modality in more complex tribal societies; authority ranking, when in a class-based polity, the rulers must legitimize their domination through the redistribution of resources, and finally, market pricing, where prices allow for the exchange of resources deemed of equal value.
2\ if we create a way to ground the chaos of 8b free people
Today we see an exponential rise in knowledge commons; infrastructural commoning is also emerging rapidly, and not just in the southern European countries where state and market failure is the most obvious. A recent study on urban commons in the Flemish city of Ghent, showed the existence of nearly 500 urban commons, active in all areas of human provisioning (Bauwens and Onzia, 2017), a jump from the 50 existing ten years earlier.
yeah.. again i’d say .. not legit commoning.. has to be across the board [to get to the roots of healing.. it has to be all of us].. i believe commoning is a natural state of legit free/healthy people.. problem is we aren’t that.. and it can’t be part\ial.. for (blank)’s sake…
Karl Polanyi’s double movement vs Carlota Perez’s adaptation of the Kondratieff Cycles
Thus, both the Atlee and Roosevelt New Deal reforms were inspired by the forms developed as commons, but were then bureaucratized through there state-driven generalization to the whole society.
what attempt hasn’t been bureaucratized..?
Our preliminary conclusion: we are both going through a meta-historical event, the loss of our balance with nature at a global level, and at a change within the cycles of capitalism. Both these temporal events, which both lead to a re-strengthening of the commons, are converging in one single global process, which brings the necessity of a re-emergence of the commons to the fore.
i don’t think we’ve ever had legit common\ing.. and whether or not we did.. i don’t think we’ll get back/to it without a leap
Revolution and Phase Transition – the Notion of Seed Forms
For the development of capitalism we saw such early seed forms with the Italian city-states, mercantilism as the consolidation of this logic and the current era through forms of both predatory capitalism and green capitalism. Thus, the longue dureé of the phase transition we are part of is dependent on the creation of seed forms that ultimately ‘burst’ into the organizational logic of the societies from which they had been planted.
For the emergence of a post-capitalist commons political economy the seed forms are much more recent, from the 20th century, and the longue dureé can be seen through the distributed experiments (involving commons and commoning) that indicate and bring forth a new organizational logic.
yeah.. i don’t think we’ve seen any new logic yet
This is not to say that there will be no ‘revolutions’, but that they are the result of more long-term changes in the productive systems and structures, and the social forces they create.
and i think that long term change ness.. is actually just us perpetuating a broken feed back loop
If we have capitalism, it’s because we had capitalists, if we have a post-capitalist commons transition, it will be because we have commoners. So what then is the nature of these seed forms for a post-capitalist commons transition?
To recap, from Pogany we have learned that societies change through chaotic phase transitions, in which the old binding elements start disintegrating and new seed forms, preconfiguring potential futures, start competing in a Darwinian explosion. We can therefore not necessarily predict which seed forms will ultimately be the seeds of the successor system. Nevertheless, given the crucial role of the limits of carrying capacity to the growth of human societies, and the equally important role of mutualization in lower human footprints, we feel fairly confident that the current emerging p2p and commons-oriented seed forms, will play a crucial role in the current transition.
The Commons as Mutualization for the Anthropocene
this is the section that is ecology of the commons..
mutualization signifies humanity as more than just a passive traveller on planet.. producing effects comparable to grand geo shifts.. humans as 1\ force 2\ aware of force 3\ response
The body of ideas and research on the commons is a critical part of the second movement of the Anthropocene—our capacity to interpret and understand ourselves in the current era;
i don’t know..? we keep missing this one.. ie: we keep going back to history and assuming that’s how natural humans act/respond.. when it’s really more like how whales in sea world respond/act.. we really have no idea
so.. history/research.. hasn’t really been helping us.. just analyzing/comparing/perpetuating non legit data
while the praxis of the commons, termed “commoning,” is critical to the third movement of the Anthropocene—our reflexive planetary responses
common\ing et al
This hypothesis was one of the key reasons for the creation of the P2P Foundation, as from the very beginning, we gave the following analysis of the global problematique:
1\ current political econ proceeds from pov of permanent/unlimited growth.. called this ‘pseudo-abundance’
2\ current political econ proceeds from pov that marketization and commodification are best way to manage/allocate immaterial resources as well..called this ‘artificial scarcity in world of immaterial resources.’
3\ two first mistakes compounded by fact that econ organization produces more/more human inequality
ie: cure ios city
Commoning as the Third Movement of the Anthropocene
same as on p 10-11 of ecology of the commons
By virtue of this second movement of the Anthropocene—our capacity to see ourselves as interdependent with other people and species for our wellbeing and common futures—the third movement of the Anthropocene is brought forth. This is a movement of “implication,” whereby the person through their emerging relational awareness is “plied into” a shared concern. They become aware that they share with others a common interest. A commons has shifted from something implicit, real but unidentified, to something explicit—its reality has been relationally formulated.
sounds like group work in schools/job
The explication of a commons, a domain of shared concern, is simultaneously the invocation of a community who must steward the good of that commons—commoning.
‘must steward’ .. red flag
if legit commoning.. ‘must steward’ becomes ‘can’t not’
A particular commons can only be as such because it is valued by a particular group of people.
..local inhabitants who want to protect such localized commons for their own use.These are the examples that Ostrom studied and gained fame for.
In the case of public and social commons, these are created by political entities such as municipalities, states,and federal systems, which are meant to extend a common good to a whole political community. Universal healthcare is one example of such a public commons, where a public good that a political community cares for
not the root of the problem..
ie: would need less ‘health care’.. if any.. if focus on maté basic needs
ie: a nother way
In Conclusion: Why will the transition be cosmo-local ?
We believe that cosmo-localization, understood in this specific way, ‘transcends and includes’ the best of the previous socio-economic systems, while also ‘negating’ its degenerative aspects.