Indigenous Peoples, the True Pioneers of the Sharing Economy

In a short, fascinating piece at Guerrilla Translation!, Madrid-based journalist Bernardo Gutiérrez shows how the collaborative practices of pre-capitalist indigenous peoples are not so different from post-capitalist practices of crowdfunding, open source software and peer production. 

“The native peoples anticipated the much-touted sharing economy by a few centuries," writes Gutiérrez. "While the current global crisis pushes capitalism towards an irreversible mutation, our vision of a post-capitalist future is remarkably similar to the pre-capitalist origins of indigenous America.” 

He notes that the Spaniards had many words for the commons in 1492, and pre-Colombian Latin Americans had their own terms for collaborative practices:    

Tequio, a term of Zapotec culture describes community labor or material contributions to help finish a construction project for collective benefit. 

Minga, a Quechua term used in Ecuador and the north of Perú, describes collective work.  The word has a connotation of “the challenge of overcoming selfishness, narcissism, mistrust, prejudice and jealousy.” 

Mutirão, a term from the Tupi in Brazil, describes “collective mobilizations based on non-remunerated mutual help.”  The term was originally used to describe the “civil construction of community houses where everyone is a beneficiary” and the mutual help is offered through “a rotating, non-hierarchical system.” 

Maloka is a term used to describe an indigenous communal house in the indigenous Amazon region of Colombia and Brazil – in today’s terms, a co-working space and knowledge commons.

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the Civic Studies Institute spreads to Ukraine

Thanks to our colleague Dr. Tetyana Kloubert of the University of Augsburg and a grant from the German Academic Exchange Service (Deutscher Akademischer Austauschdienst), the Summer Institute of Civic Studies that we hold annually at Tufts is adding a parallel institute in Ukraine, which I will help to teach in 2015. Ukrainian scholars and practitioners are strongly encouraged to apply. We will also consider applications
from Germany, Belarus and Poland. Please feel free to circulate this announcement.

Summer Institute of Civic Studies and Civic Education
Call for Applications

We are happy to invite you to participate in the Summer Institute of Civic Studies and
Civic Education that will take place in Ukraine from 3-16 August 2015 (at the Chernivitsi National Yuriy Fedkovych University).

The Summer Institute of Civic Studies and Civic Education is organized by a team from Tufts University (Prof. Peter Levine), the University of Maryland (Prof. Karol Soltan) and the University of Augsburg (Dr. Tetyana Kloubert).

Objectives and topics

The Summer Institute of Civic Studies and Civic Education is an intensive, two-week, interdisciplinary seminar bringing together advanced graduate students, faculty, and practitioners from diverse fields of study.

The Summer Institute of Civic Studies and Civic Education deals with issues of development of civil society, the role of an individual/citizen in society, the role of education in promoting democracy, the role of institutions in the development of a civil society and questions related to the ethical foundation of civic issues in a (democratic)
society. These topics will be examined in international and comparative perspectives, considering European (especially German) and US-American civic traditions. International examples will be discussed in the context of consolidation of democracy in
Eastern Europe, particularly in Ukraine.

The Summer Institute of Civic Studies and Civic Education engages participants in challenging discussions such as:

  • What kinds of citizens (if any) do good regimes need?
  • What should such citizens know, believe, and do?
  • What practices and institutional structures promote the right kinds of citizenship?
  • What ought to be the relationships among empirical evidence, ethics, and strategy?

Summer Institutes of Civic Studies have been annually organized by Peter Levine and Karol Soltan at Tufts University since 2009.

How to apply

All application materials must be submitted in English. The application must include the following:

  • A cover letter telling us why you want to participate in the summer institute and what you would contribute (maximum 2 pages)
  • A curriculum vitae

All application materials can be sent as an email attachment in DOC or PDF format to
tetyana.kloubert@phil.uni-augsburg.de

Decisions will be announced in April 2015.

The total number of participants will be limited to 20. Ukrainian scholars and practitioners are strongly encouraged to apply. We will also consider the applications
from Germany, Belarus and Poland. We are especially interested in applicants who
have a long term interest in developing the civic potential of Ukraine, and the region.
The working language of the Summer Institute will be English. Your mastery of the
English language must be sufficient to read and understand complex texts from multiple disciplines, and to take part in a lively discussion.

Deadline

For best consideration apply by March 31, 2015.

Expenditures

The Summer Institute of Civic Studies and Civic Education is being funded by the DAAD
(German Academic Exchange Service). Selected participants will be provided with
travel costs, accommodation (in a twin room), meals and full event access.

For more information about the Summer Institute of Civic Studies and Civic Education,
please contact tetyana.kloubert@phil.uni-augsburg.de

We encourage you to share this message with your networks of people who might be
interested by the Summer Institute of Civic Studies and Civic Education

Generously funded by DAAD

The post the Civic Studies Institute spreads to Ukraine appeared first on Peter Levine.

Nothing is true/Everything is beautiful

In On the Genealogy of Morals, Friedrich Nietzsche recounts the so-called assassins creed – the secret motto of “that unconquered Order of Assassins, that free-spirited order par excellence.”

Nothing is true. Everything is permitted.

“Well now,” Nietzsche writes, “That was spiritual freedom. With that the very belief in truth was cancelled.”

Nothing is true. Everything is permitted.

One might find cause to worry at those words – even if the phrase weren’t attributed to a secret order of assassins, a group of men whose morals almost certainly fall outside my own.

“Nothing is true,” is nearly damning in itself, but the haunting corollary “Everything is permitted,” seems a dreadful fate. It invokes, perhaps, a world of chaos and anarchy. Where men do as they please and where “as they please” is almost never pleasant.

Everything is permitted allows the worst of humanity the freedom to reign.

Perhaps.

In Slaughterhouse-Five, Kurt Vonnegut offers what feels like the next breath in the thought:

Everything was beautiful, and nothing hurt.

As far as I know, these two lines have never appeared together, yet they fit for me like two lines from the same stanza.

Nothing is true. Everything is permitted.
Everything was beautiful, and nothing hurt.

Vonnegut’s words appear on a tombstone, indicating, perhaps, the freedom of non-existence which comes with death. Oblivion, it seems, is not all that bad. It comes, at least, with a release from pain and an awe-inspiring awareness of the beauty of mere existence.

Profoundly tragic and sublime, Vonnegut’s vision of the void seems to offer…peace, if that rough word can do this idea justice.

But what does this have to do with a world where all is permitted? Where men run wild and loose their will upon the world?…

It is commonly assumed that a dissolution of truth will necessarily descend into despair. That men would go mad should they stare into the void, that all would be lost if they dare believe for a moment that nothing is true and everything is permitted.

Perhaps, like a number of townspeople in Albert Camus’ The Plague, they would spend their days boozing, whoring, or simply doing nothing…unable to face the death that seemed certain to destroy them. Or perhaps, like Rieux, Tarrou, or Grand, they would find new meaning through their lives in the doomed town of Oran.

Everything is beautiful.

There is beauty in the void. There is something positive, hopeful, numinous – none of our English words seem to do it justice. But that awe is there.

Nothing is true is not synonymous with all is lost. It’s an expression of freedom.

Everything is beautiful.

Everything is permitted is not an entitlement to carte blanche, it’s a commitment of profound responsibility.

And nothing hurt.

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The Seven Translations of “Think Like a Commoner”

It’s been a year since the publication of Think Like a Commoner:  A Short Introduction to the Life of the Commons. I’m pleased to report that not only have domestic US sales gone well, but there will be seven foreign translations by the end of 2015.

There is already a French translation, La Renaissance des Communs:  Pour une société de coopération et de partage, published by Éditions Charles Léopold Mayer, of Paris, which commissioned me to write the book in the first place. 

There is also a Polish translation, The Commons:  Dobro Wspólne dla każdego, (downloadable for free from the Internet Archives. The Polish edition was initiated and translated by Petros & Natasha of the Freelab collective and published by the Social Cooperative “Faktoria,” in Poland.

Now, translations are underway in Spanish, Italian, Greek, Chinese and Korean, all with the generous permission of the Charles Léopold Mayer Foundation (which is directly supporting the Chinese translation).

The Spanish translation is being made by Guerrilla Translation of Madrid in cooperation with a number of commons-based groups in Spain. A special thanks to Stacco Troncoso and Ann Marie Utratel for their tenacity and leadership in making this happen.

Italian translator Bernardo Parrella has done a lot of work exploring publishing arrangements for Think Like a Commoner in Italy.  The good news is that Stampa Alternativa will publish the Italian edition in the spring, probably in April.

The Korean version will be published by Galmuri Press.  Details of the Greek and Chinese publishing arrangements are still being worked out, but in the meantime translations are proceeding. 

I was frankly surprised at the number of translations that have materialized for Think Like a Commoner in only one year. The cross-cultural interest suggests that the commons is fast becoming part of the Zeitgeist, recognized as a powerful way to begin to confront the dead-end economics and values of neoliberalism and to imagine a new and better world.

My thanks to everyone who is helping make these translations of my book happen!

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NCDD’s Year In Numbers infographic is out!

2014 was a great year for the National Coalition for Dialogue & Deliberation! Designed by our co-founder Andy Fluke, this end-of-year infographic highlights NCDD’s growth and activity during the past twelve months.

Please share this post with all those you think should know there’s an amazing community of innovators in public engagement and group process work they can tap into or join in with.

Infographic showing NCDD's growth and activity in 2014

Also be sure to look over the great Year-in-Review post at www.ncdd.org/17033, where we summarize 2014’s activities, accomplishments and highlights. It has been quite the year!

In addition to sharing this post and/or just the image above, feel free to download the print-quality PDF.

two perspectives on our political paralysis

Let’s define “governing” in a democracy (and I mean really governing, as opposed to administering or muddling through) as putting an agenda before the people, achieving a mandate, and enacting the agenda before the next election offers a verdict.

No one has governed the United States, in this sense, for at least a quarter century, except for transient and incomplete moments: Reagan cutting taxes in 1980-82, Clinton raising taxes to balance the budget in 1992-4, G.W. Bush cutting taxes and passing the Patriot Act after 9/11, and Obama passing the Affordable Care Act (ACA) in 2010. But those names also remind us of abandoned agendas. Under Reagan, taxes and spending rose as a percentage of GDP and the federal service added a net 230,000 jobs. In retrospect, it’s hard to say what the domestic policy agendas of Clinton or the two Bushes were. Obama stopped governing (in the sense I mean here) when he lost his House majority in 2010. No one expects anything except paralysis through at least 2016. Gallup reports that “2014 was … the first year since 2007 that the economy was not the top ranking issue, and it was the first year ever in Gallup records that dissatisfaction with government topped the list.”

Here are two ways of interpreting this situation.

First, political scientist Juan Linz would note that every presidential system other than the US has collapsed. Individual legislators are not held accountable for the performance of the country but do get credit for criticizing the president. Thus a legislature has every incentive to undermine the executive branch. When the two branches are separately elected, you are bound to see legislative obstructionism (on one side) and executive unilateralism (on the other) whenever power is split.

That is just what we have seen in the US since ca. 1986. Why not before? Because until the 1980s, Congress always had at least three effective political parties, the Democrats being composed of two radically different wings (the Southern conservatives and Northern liberals). Thus a president could normally put two of the three congressional blocs together to obtain a majority. He was basically in the position of a Prime Minister, assembling a majority in the legislature. That opportunity vanished when the parties sorted neatly into left and right, so now we face the Linzian nightmare. Presidents will rule by executive order and congresses will obstruct until the system fails.

Alternatively, political scientist James A. Morone has argued that the US system was designed to avoid governing (in the sense of this post.) That is not only true of the federal constitution, with its famous checks and balances, but also of new institutions that we have developed subsequently, such as the New Deal regulatory agencies and the ACA. They always incorporate numerous veto points because they cannot come into being unless their opponents are mollified by such barriers–and because Americans profoundly fear governing as a form of tyranny.

Morone argues that at several points in American history, the federal government (blocked by design from changing its policies) has become manifestly out of step with a changing country. To name one example, Washington could not recognize unions but was faced with a militant labor movement ca. 1932. In such cases, Americans typically denounce their hobbled government as corrupt and elitist and demand that power shift to “the people.” They are invoking a myth, because the population is not unified; in fact, one of the reasons that government is paralyzed is that it reflects citizens’ conflicting interests. Nevertheless, by invoking “the people,” the reformers win new political rights or procedures (white male suffrage in the Jacksonian Era, regulatory agencies in the Progressive Era, collective bargaining under the New Deal, community action agencies in the 1960s). These new rights and procedures change who is effectively enfranchised and thus shift policy outcomes. Once a new equilibrium is reached, the system returns to paralysis, but in better alignment with the underlying social/economic situation.

If Linz is right, our challenge is largely unprecedented, and we are in big trouble. If Morone is right, we have faced the same circumstance at least five times before and the time now looks ripe for a new set of populist institutional innovations. Based on the past waves of reform, we should expect “an exuberant mix of democratic images and contemporary organizational methods: open meetings, civic education, broad opportunities to participate, professional staff support” (The Democratic Myth, 1990, p. 28). Today that might mean Participatory Budgeting, online games for city planning, and service corps, among other examples. These reforms will adjust the political balance and policy outcomes before they ultimately disappoint by puncturing the myth of a unified people.

Neither argument is exactly rosy, but both should be taken seriously if we hope to find better ways forward.

The post two perspectives on our political paralysis appeared first on Peter Levine.

Community-Police Dialogue Resources from ED

The tragic killings of two NYPD officers last month has continued to ripple through our communities and our conversations as the officers’ funerals finished this weekend. As the incident and the #BlackLivesMatter movement continue to drive conversations about police-community relationships in our country, we want to highlight the resource below from Everyday Democracy – an NCDD organizational member – for those using this moment to have these much-needed conversations.

You can read ED’s post below or find the original here. We also encourage you to look into ED’s other police-community conversation resources by clicking here.

Strategies to Take Action and Build Trust Between the Community and the Police

EvDem LogoIn the wake of recent events in Ferguson and New York City, there has been a call for a new way of building relationships with the police. Leaders want to provide ways for people to have a voice, work across divides and establish equitable policing that is accountable to the community.

In our work over the past 25 years, Everyday Democracy has partnered with several diverse coalitions that have created large-scale dialogue and change processes to address community-police relations.  Though there is much to be done in communities across our country, we know from experience that change is possible.

While recognizing the complexity of the issue, we want to share some strategies you can use to create positive change in community-police relations where you live:

1. Join with others who want to create change on this issue

Community change happens when we all work together.  Join others already working toward change on this issue, or start a new group to organize community dialogue and action on community-police relations. Check out stories from South Bronx, N.Y., Stratford, Conn., and Lynchburg, Va., to see what’s possible when communities come together after a tragic incident involving a community member and police officer.

As you join with others, think about how you can:

  • Include all voices in the community, especially those who have been marginalized or excluded. Think about the neighborhoods, racial/ethnic groups, people with various viewpoints, and people who work in specific sectors who may be affected by this issue; invite them to take part in community conversations and action steps. Community conversation and action work best when people from all parts of the community come together.
  • Involve local officials and members of the police community. Having these groups take part in the conversation and action steps will begin to open a different form of communication between police and residents.
  • Involve young people. The disconnect between police and the community is particularly wide between police and young people, especially youth of color. That’s why it’s essential for young people be involved from the beginning both in decision-making and implementation of change.
  • Work with bridge-building organizations and leaders in your community. Find local organizations and people to partner with who have trusting relationships with both the police department and community members.
2. Create opportunities for genuine community engagement

Having a structured process for people, institutions, and government to work together can lead to real change. Our discussion guide, Protecting Communities, Serving the Public: Police and Residents Building Relationships to Work Together helps to create a space for community members and police to talk about trust, expectations, policing strategies and tactics.  This allows residents to communicate their concerns and allows the police community to communicate how residents can play critical roles in effective partnership strategies.

3. Address the history of mistrust and disconnection between the community and the police

Tragic incidents don’t happen in a vacuum – there are hundreds of years of history and policies that have shaped our communities today. Our Facing Racism in a Diverse Nation discussion guide can help you have a conversation with your community to begin to dismantle stereotypes, understand the impact of structural racism, build mutual trust and respect, and develop strategies for changing institutions and policies.

4. Link dialogue to action and community change

With appropriate planning and organizing, the buy-in of local officials and the police community is possible. A dialogue initiative with community residents and police can become a springboard not just for building relationships, but also for transforming the practices and policies of our public institutions. We must address the systemic roots of the recurring tragedies in our communities and work toward inclusive, equitable communities where everyone has voice and opportunity.

You can find the original version of this Everyday Democracy post at www.everyday-democracy.org/news/strategies-build-trust-and-take-action-wake-ferguson#.VKncNivF_Ze. You can find ED’s other resources on community-police dialogue at www.everyday-democracy.org/resources/police-community-relations#.VKnj6ivF_Zc.

VouliWatch (Greece)

Author: 
VouliWatch.gr (Vouli=Parliament in Greek) is a collaborative Internet project aimed at bridging the divide between citizens and Greek representatives. It of­fers Greek cit­i­zens the pos­si­bil­ity to ask pub­lic ques­tions to Greek MP’s and MEP’s, as well as well as crowd­sourc­ing cit­i­zen data for leg­is­la­tion.

Youth Lead the Change: Boston’s Youth-Focused Participatory Budgeting (2014)

Author: 
In 2014 the City of Boston initiated “Youth Lead the Change,” the nation’s first participatory budgeting (PB) process focused exclusively on youth (1). Its goals included civic education and engagement, and the inclusion of youth voices that are typically marginalized from politics in the City’s capital planning process.