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.

mmoner in Italy. The good news is that Stampa Alternativa will publish the Italian edition in the spring, probably in April.
In 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.