Standing offers lucid, readable chapters on the collusion between states and corporations in illegal fishing practices, and on the European Union's destructive Common Fisheries Policy and Brexit. He explains how aquaculture techniques could be a constructive answer, but how in the hands of corporate players aquaculture fisheries commodify and privatize blue commons communities rather than helping them. 

The greatest contribution Standing makes in his book may be his proposals for commons-based solutions: empowering fishers and coastal communities, enacting new legal principles, and establishing trust funds to benefit commoners.

"Some new organizational forms are taking shape that have encouraging characteristics, based on  principles of cooperativism and feminism," said Standing. These efforts recognize the "dangers of co-optation by the state, finance, and international philanthropy," he said, and therefore are not taken in by the progressive veneer on nasty, predatory policies.

Standing names a number of legal principles that ought to prevail, such as a "right to subsistence" for fishers on coastal communities, which should override industrial fishing rights. There should also be a "right to habitat" and a "right to social memory" among such communities, and "intergenerational equity" principles.  

Standing's Blue Commons agenda also offers up the idea of "commons capital funds." The idea is to charge levies on corporate uses of ports, gas extraction, access to fishing grounds, and "bycatch" (the catching of unintended marine species, which causes ecological harm).

Money from levies would be put into a commons fund managed as a stakeholder trust for the benefit of everyone. The fund would yield regular dividends paid to everyone, much as the Alaska Permanent Fund uses its equity fund of revenues from drilling on state lands to generate dividends for every household in Alaska.

"If a company uses land or the seabed that belong to all of us as commoners, and makes a profit in the process," said Standing, "then we as commoners should be compensated. That's the principle." 

In this spirit, Standing thinks that mega-cruise liners should be charged a steep levy simply for their normal operations. They emit huge amounts of pollution into the oceans and diesel emissions when docked at harbors. Commercial users of huge coastal ports should pay commoners, too, he said. "There are 485 mega-ports across the world, and they're all privately owned by corporations and corporate chains, who make a phenomenal amount of money from our ports!"

This sort of plunder of our common wealth is standard procedure in the oceans, he said. "The Queen of England has auctioned off large parts of the seabed to multinational corporations for so-called renewable wind farms," he noted. "This guarantees the Crown estate a flow of billions of pounds stretching into the future." But the Queen has no right to do this: "The seabed does not belong to the Crown. It belongs to the commons. I would say, 'Stop it!' and require compensation."

You can listen to the full interview with Guy Standing on the Blue Commons here.

Standing offers lucid, readable chapters on the collusion between states and corporations in illegal fishing practices, and on the European Union's destructive Common Fisheries Policy and Brexit. He explains how aquaculture techniques could be a constructive answer, but how in the hands of corporate players aquaculture fisheries commodify and privatize blue commons communities rather than helping them. 

The greatest contribution Standing makes in his book may be his proposals for commons-based solutions: empowering fishers and coastal communities, enacting new legal principles, and establishing trust funds to benefit commoners.

"Some new organizational forms are taking shape that have encouraging characteristics, based on  principles of cooperativism and feminism," said Standing. These efforts recognize the "dangers of co-optation by the state, finance, and international philanthropy," he said, and therefore are not taken in by the progressive veneer on nasty, predatory policies.

Standing names a number of legal principles that ought to prevail, such as a "right to subsistence" for fishers on coastal communities, which should override industrial fishing rights. There should also be a "right to habitat" and a "right to social memory" among such communities, and "intergenerational equity" principles.  

Standing's Blue Commons agenda also offers up the idea of "commons capital funds." The idea is to charge levies on corporate uses of ports, gas extraction, access to fishing grounds, and "bycatch" (the catching of unintended marine species, which causes ecological harm).

Money from levies would be put into a commons fund managed as a stakeholder trust for the benefit of everyone. The fund would yield regular dividends paid to everyone, much as the Alaska Permanent Fund uses its equity fund of revenues from drilling on state lands to generate dividends for every household in Alaska.

"If a company uses land or the seabed that belong to all of us as commoners, and makes a profit in the process," said Standing, "then we as commoners should be compensated. That's the principle." 

In this spirit, Standing thinks that mega-cruise liners should be charged a steep levy simply for their normal operations. They emit huge amounts of pollution into the oceans and diesel emissions when docked at harbors. Commercial users of huge coastal ports should pay commoners, too, he said. "There are 485 mega-ports across the world, and they're all privately owned by corporations and corporate chains, who make a phenomenal amount of money from our ports!"

This sort of plunder of our common wealth is standard procedure in the oceans, he said. "The Queen of England has auctioned off large parts of the seabed to multinational corporations for so-called renewable wind farms," he noted. "This guarantees the Crown estate a flow of billions of pounds stretching into the future." But the Queen has no right to do this: "The seabed does not belong to the Crown. It belongs to the commons. I would say, 'Stop it!' and require compensation."

You can listen to the full interview with Guy Standing on the Blue Commons here.

World Localization Day will also feature some notable activists and thinkers, including Jane Goodall, Vandana Shiva, David Holmgren, Naomi Klein, and Satish Kumar, among others.

One goal of the event is to expand the very definition of "the economy" to include all sorts of social, nonmarket activities that make a community a great place to live. As E.F. Schumacher put it memorably in his famous book nearly fifty years ago, small is beautiful.

Local Futures is the group founded in the late 1970s by Helena Norberg-Hodge after she witnessed the happiness and community solidarity that she witnessed Ladakh, in the Indian Himalayas. Local Futures now has offices on four continents, and produces all sorts of materials that probe the systemic roots of our global crisis and demonstrate the huge benefits of localization as a strategic response.

For this year's World Localization Day, a new film will be released, "Planet Local: A Quiet Revolution."  which shows how producing things locally or regionally, and building social ties among our neighbors, can make our lives more connected, happier, and more resilient.

More details at the event's website. 

World Localization Day will also feature some notable activists and thinkers, including Jane Goodall, Vandana Shiva, David Holmgren, Naomi Klein, and Satish Kumar, among others.

One goal of the event is to expand the very definition of "the economy" to include all sorts of social, nonmarket activities that make a community a great place to live. As E.F. Schumacher put it memorably in his famous book nearly fifty years ago, small is beautiful.

Local Futures is the group founded in the late 1970s by Helena Norberg-Hodge after she witnessed the happiness and community solidarity that she witnessed Ladakh, in the Indian Himalayas. Local Futures now has offices on four continents, and produces all sorts of materials that probe the systemic roots of our global crisis and demonstrate the huge benefits of localization as a strategic response.

For this year's World Localization Day, a new film will be released, "Planet Local: A Quiet Revolution."  which shows how producing things locally or regionally, and building social ties among our neighbors, can make our lives more connected, happier, and more resilient.

More details at the event's website. 

While resolutely empirical and scientific in a conventional sense, Harding also dares to explore a larger, neglected story:  the mystery of how human consciousness, emotions, and spirituality are embedded in physical matter.  He argues that this subjectivity of life is not a side-story or epiphenomenon, but a driving force in the biophysical evolution of life. Many of these arguments are rigorously presented in his previous books, such as Animate Earth (2006, reissued in 2016) . 

But in Gaia Alchemy, Harding goes a step further and argues that each of us, as living creatures, are participants in Gaia, and that Gaia has things to say to us if only we would listen. Part of the problem is that we must overcome the human/nature divide that for 400 years has taught us to see nature as a dead object. We must tune into Gaia as a living mystery in which we are immersed.    

“The [human] psyche takes part in the wider psyche of nature,” Harding asserts, arguing as a scientist that we must learn to develop a more holistic perception. By using certain techniques used by alchemists, who saw the world as a more integrated cosmos, Harding aims to overcome the dualistic habits of modern thought that separate mind and body, life and matter, and humanity and the Earth.

“Gaia alchemy heals the Cartesian split by making matter and psyche intensively aware of each other as an unbroken wholeness in the unus mundus," writes Harding. "As fact and image meld within us, an integrated style of consciousness is born – an epiphany happens that combines our deeply buried Indigenous soulful outlook with a modern mentality informed and shaped by the stunning discoveries of the contemporary sciences of the Earth.”

To tune into the life of Gaia, Hardin recommends that we put quantitative empiricism in its place along with conscious logic and rationality.  We must learn to listen to the psyche, he writes. “Our culture has forgotten, for the most part, to pay attention to dreams,” he writes in the opening line to his book.  We do not take symbols from the unconscious and alchemical images seriously.

Harding freely acknowledges that many aspects of medieval alchemy are "hogwash" by the lights of modern science. However, we moderns forget that many alchemists were the direct precursors of our brand of science. Their attempts to learn how life subsists within matter is not so crazy even though modern science has largely abandoned this line of inquiry.

The question of how life and physical matter are conjoined and integrated remains highly relevant to our times, Harding insists, if only because the mind cannot exist without the body or the rest of nature and life. The mind's hubris and narrow forms of knowledge have encouraged humans to indulge their fantasies of total rational control, and their disregard for other living systems. We very much need to learn about alchemical coniunctio, writes Harding: the blending of two substances that appear to be antithetical to each other, into one unified whole.

In arguing that modern science reconsider the Cartesian split of mind and body, Harding is obviously taking on an ambitious agenda. He argues for a new metaphysics and epistemology for modern science. Given many of the catastrophic consequences that Cartesian thinking has engendered through modern science, capitalism, and modern culture, our very survival as a species may hinge on finding a more integrated, embodied, and life-affirming metaphysics.

You can listen to my interview with Dr. Stephan Harding here.

While resolutely empirical and scientific in a conventional sense, Harding also dares to explore a larger, neglected story:  the mystery of how human consciousness, emotions, and spirituality are embedded in physical matter.  He argues that this subjectivity of life is not a side-story or epiphenomenon, but a driving force in the biophysical evolution of life. Many of these arguments are rigorously presented in his previous books, such as Animate Earth (2006, reissued in 2016) . 

But in Gaia Alchemy, Harding goes a step further and argues that each of us, as living creatures, are participants in Gaia, and that Gaia has things to say to us if only we would listen. Part of the problem is that we must overcome the human/nature divide that for 400 years has taught us to see nature as a dead object. We must tune into Gaia as a living mystery in which we are immersed.    

“The [human] psyche takes part in the wider psyche of nature,” Harding asserts, arguing as a scientist that we must learn to develop a more holistic perception. By using certain techniques used by alchemists, who saw the world as a more integrated cosmos, Harding aims to overcome the dualistic habits of modern thought that separate mind and body, life and matter, and humanity and the Earth.

“Gaia alchemy heals the Cartesian split by making matter and psyche intensively aware of each other as an unbroken wholeness in the unus mundus," writes Harding. "As fact and image meld within us, an integrated style of consciousness is born – an epiphany happens that combines our deeply buried Indigenous soulful outlook with a modern mentality informed and shaped by the stunning discoveries of the contemporary sciences of the Earth.”

To tune into the life of Gaia, Hardin recommends that we put quantitative empiricism in its place along with conscious logic and rationality.  We must learn to listen to the psyche, he writes. “Our culture has forgotten, for the most part, to pay attention to dreams,” he writes in the opening line to his book.  We do not take symbols from the unconscious and alchemical images seriously.

Harding freely acknowledges that many aspects of medieval alchemy are "hogwash" by the lights of modern science. However, we moderns forget that many alchemists were the direct precursors of our brand of science. Their attempts to learn how life subsists within matter is not so crazy even though modern science has largely abandoned this line of inquiry.

The question of how life and physical matter are conjoined and integrated remains highly relevant to our times, Harding insists, if only because the mind cannot exist without the body or the rest of nature and life. The mind's hubris and narrow forms of knowledge have encouraged humans to indulge their fantasies of total rational control, and their disregard for other living systems. We very much need to learn about alchemical coniunctio, writes Harding: the blending of two substances that appear to be antithetical to each other, into one unified whole.

In arguing that modern science reconsider the Cartesian split of mind and body, Harding is obviously taking on an ambitious agenda. He argues for a new metaphysics and epistemology for modern science. Given many of the catastrophic consequences that Cartesian thinking has engendered through modern science, capitalism, and modern culture, our very survival as a species may hinge on finding a more integrated, embodied, and life-affirming metaphysics.

You can listen to my interview with Dr. Stephan Harding here.

People also need to learn how to "harness the dark side of money and bring it into the light," and to deal frankly with issues of power. Irving has found that, in managing money and risk, "it's very helpful to do it together" because "I'm personally risk-averse.  What I've found is that, if I can do it together with others, then I can actually take risks."

The same idea holds true for power. If the issues are frankly addressed, everyone's talent and initiative can shine in different ways, without relationships getting caught up in controversies about power inequities.

Open Collective helps reduce the risks and opacity of money-management by figuring out the many legal, financial, and tax complexities that small groups must navigate. Then it tries to help design legal and financial systems that are more aligned with the values of progressive-change organizations than, say, a corporation or a bank. 

Started six years ago, Open Collective is now stable, breaking even financially, and growing in size as interest in its backend services surges. But the venture does not aspire to be an investor-driven, profit-maximizing success. It wants to be an infrastructure owned by its users. So the executive team is actively exploring an "Exit to Community" ownership plan at some point. This is a shared-wealth alternative to the standard IPO [Initial Public Offering] that is routinely that investors typically use to liquidate their investments and make serious money.

In addition, Open Collective is engaged in a "learning in public" process with its community of users to figure out how they should organizationally structure and govern themselves after an Exit to Community shift of ownership. Should Open Collective become, for example, a cooperative, a perpetual purpose trust, or a DAO [digital autonomous organization]?

As all this suggests, Open Collective does not want to be a merely transactional market enterprise, but one that fosters social solidarity, co-learning and peer governance in the course of managing money.

This is a real frontier for many small collectives, so it's a pleasure to see Open Collective thriving, growing, and dealing candidly with the complicated challenges. I find it thrilling to encounter such a promising infrastructure to enable commoning.

You can listen to my full interview with Alanna Irving here.

People also need to learn how to "harness the dark side of money and bring it into the light," and to deal frankly with issues of power. Irving has found that, in managing money and risk, "it's very helpful to do it together" because "I'm personally risk-averse.  What I've found is that, if I can do it together with others, then I can actually take risks."

The same idea holds true for power. If the issues are frankly addressed, everyone's talent and initiative can shine in different ways, without relationships getting caught up in controversies about power inequities.

Open Collective helps reduce the risks and opacity of money-management by figuring out the many legal, financial, and tax complexities that small groups must navigate. Then it tries to help design legal and financial systems that are more aligned with the values of progressive-change organizations than, say, a corporation or a bank. 

Started six years ago, Open Collective is now stable, breaking even financially, and growing in size as interest in its backend services surges. But the venture does not aspire to be an investor-driven, profit-maximizing success. It wants to be an infrastructure owned by its users. So the executive team is actively exploring an "Exit to Community" ownership plan at some point. This is a shared-wealth alternative to the standard IPO [Initial Public Offering] that is routinely that investors typically use to liquidate their investments and make serious money.

In addition, Open Collective is engaged in a "learning in public" process with its community of users to figure out how they should organizationally structure and govern themselves after an Exit to Community shift of ownership. Should Open Collective become, for example, a cooperative, a perpetual purpose trust, or a DAO [digital autonomous organization]?

As all this suggests, Open Collective does not want to be a merely transactional market enterprise, but one that fosters social solidarity, co-learning and peer governance in the course of managing money.

This is a real frontier for many small collectives, so it's a pleasure to see Open Collective thriving, growing, and dealing candidly with the complicated challenges. I find it thrilling to encounter such a promising infrastructure to enable commoning.

You can listen to my full interview with Alanna Irving here.

Silke and I came to realize that there is no standard blueprint or prescriptive approach for explaining commons. Rather, each commons reflects its own creators' humanity and circumstances. It must organically grow over time, and thus reflect the cultural preferences, local conditions, etc. of that particular system. But patterns can help us identify the regularities and fractal similarities.

From 2002 to 2004, Alexander published a four-volume magnum opus, The Nature of Order, that summarizes his vision of how aliveness is imbued within buildings and the built environment. It's a longer presentation that can be summarized here (check out this Wikipedia summary). Let's just say that Alexander tried to explain how consciousness and spirit manifest themselves in physical structures like buildings (or commons). He saw the need to move beyond the mechanical, Newtonian mindset and reinterpret architecture as a cosmological act of creation -- a life process expressed through buildings and space.

Edgar Cahn: Inventing Institutional Systems of Care

I mourn as well the passing of Edgar Cahn, an American law professor who may be best known to commoners for creating Timebanking. An early commons colleague of mine, Jonathan Rowe, worked with Edgar to write Time Dollars, published in 1992. Its subtitle says it all:  "The new currency that enables Americans to turn their hidden resource -- time -- into personal security and community renewal." (Time Dollars later became "Timebanking" as it went international.)

Timebanking is a service-barter system. People can earn one credit for every hour of service to someone (mowing a lawn, providing eldercare, etc.), and that credit can be used later to "buy" other services. In communities without much money -- e.g., the elderly and people with low-incomes -- Timebanking helps organize and mobilize people's care work. But it had a much deeper purpose as well -- to build new bonds of community and personal affection in a world decimated by market individualism and a culture driven by money. 

The idea behind timebanking came from a place of deep compassion. As Edgar explained:

"There is a value in just 'being' who you are that systems do not create, cannot define or control, and may not necessarily satisfy what one wants," Edgar once said. "The freedom 'to be' is at the heart of those so-called inalienable rights to life, liberty, and the pursuit of happiness. Exercising those rights may need protection. But 'to be' means that one matters, that one's existence makes a difference."

Timebanking is a way for anyone, regardless of their talents or training, to make a positive difference in other people's lives, despite the countervailing pressures of the modern capitalist world.

Over the past twenty years, Timebanking has proliferated around the world in scores of contexts. Here, for example, is a profile of the Helsinki Timebank, which became so robust that the project attempted to persuade the city to let people pay their taxes with timebanking credits. (The city government rejected the idea.) 

In the larger scope of Edgar's remarkable life, Timebanking was just one achievement. He was also an active force in starting a federally funded US system of legal services for the poor (Legal Services Corporation); spurring Native American tribes to fight for their sovereignty as nations within the US polity; and pioneering a new practice-based approach to legal education at Antioch School of Law (now the UDC David A. Clarke School of Law).  Here are some further tributes to Edgar Cahn.

Gustavo Esteva: Encountering Life Beyond "Development"

It is painful to note, also, the loss of Gustavo Esteva, a Mexican philosopher, economist, activist and educator who made a big mark on his times, both within Mexico and in internationally. Based on his experiences among Indigenous peoples, as a guerrilla activist, a government official, and a disillusioned Marxist, Esteva saw firsthand the pathways of modern "development." Drawing on his varied experiences, he became an eloquent and ardent critic of it -- and a champion for more grounded forms of human agency and authentic ways of being. 

After serving ten years as a top economic minister within the government, Esteva soured on statist politics and moved into the world of commoning in its various guises. After meeting the Catholic social critic Ivan Illich, Esteva became a fast friend, adopting many of Illich's critiques of capitalist modernity and championing the need for people to develop their own human agency and authentic ways of living. He became a fierce advocate for peasants, Indigenous peoples, and marginalized urban dwellers.

In this quest, Esteva rejected the idea that "reason" is the "ultimate horizon of intelligibility." For example, he explained that in modern life "reason became a substitute for God, without my knowing it; it became the ultimate referent, valid in and of itself. This new consciousness, typically Western for both believers and nonbelievers, presupposed a trust in reason that assumed it to be the objective and solid foundation of all human thought and behavior."

Esteva may be best known for his founding of Universidad de la Tierra (or Unitierra, 'University of the Earth'), based on the radical educational ideas of Illich and Brazilian philosopher Paolo Freire.  Unitierra provides free learning opportunities, especially for young people who have not completed school or vocational training, to learn communally what they are interested in. 

In the mid-1990s, Esteva became a friend and advisor to the Zapitistas movement in Oaxaca as they struggled against repression by the Mexican government.  He wrote numerous essays and books, including Grassroots Postmodernism, The Future of Development, and the essay "The Zapatistas and People's Power." Here is a rich profile of Esteva's remarkable life. I am proud to say that Gustavo contributed an essay to Silke Helfrich's and my edited anthology, The Wealth of Commons. It was entitled, "Hope from the Margins," which is a wonderful summation of his life's work.  

Silke and I came to realize that there is no standard blueprint or prescriptive approach for explaining commons. Rather, each commons reflects its own creators' humanity and circumstances. It must organically grow over time, and thus reflect the cultural preferences, local conditions, etc. of that particular system. But patterns can help us identify the regularities and fractal similarities.

From 2002 to 2004, Alexander published a four-volume magnum opus, The Nature of Order, that summarizes his vision of how aliveness is imbued within buildings and the built environment. It's a longer presentation that can be summarized here (check out this Wikipedia summary). Let's just say that Alexander tried to explain how consciousness and spirit manifest themselves in physical structures like buildings (or commons). He saw the need to move beyond the mechanical, Newtonian mindset and reinterpret architecture as a cosmological act of creation -- a life process expressed through buildings and space.

Edgar Cahn: Inventing Institutional Systems of Care

I mourn as well the passing of Edgar Cahn, an American law professor who may be best known to commoners for creating Timebanking. An early commons colleague of mine, Jonathan Rowe, worked with Edgar to write Time Dollars, published in 1992. Its subtitle says it all:  "The new currency that enables Americans to turn their hidden resource -- time -- into personal security and community renewal." (Time Dollars later became "Timebanking" as it went international.)

Timebanking is a service-barter system. People can earn one credit for every hour of service to someone (mowing a lawn, providing eldercare, etc.), and that credit can be used later to "buy" other services. In communities without much money -- e.g., the elderly and people with low-incomes -- Timebanking helps organize and mobilize people's care work. But it had a much deeper purpose as well -- to build new bonds of community and personal affection in a world decimated by market individualism and a culture driven by money. 

The idea behind timebanking came from a place of deep compassion. As Edgar explained:

"There is a value in just 'being' who you are that systems do not create, cannot define or control, and may not necessarily satisfy what one wants," Edgar once said. "The freedom 'to be' is at the heart of those so-called inalienable rights to life, liberty, and the pursuit of happiness. Exercising those rights may need protection. But 'to be' means that one matters, that one's existence makes a difference."

Timebanking is a way for anyone, regardless of their talents or training, to make a positive difference in other people's lives, despite the countervailing pressures of the modern capitalist world.

Over the past twenty years, Timebanking has proliferated around the world in scores of contexts. Here, for example, is a profile of the Helsinki Timebank, which became so robust that the project attempted to persuade the city to let people pay their taxes with timebanking credits. (The city government rejected the idea.) 

In the larger scope of Edgar's remarkable life, Timebanking was just one achievement. He was also an active force in starting a federally funded US system of legal services for the poor (Legal Services Corporation); spurring Native American tribes to fight for their sovereignty as nations within the US polity; and pioneering a new practice-based approach to legal education at Antioch School of Law (now the UDC David A. Clarke School of Law).  Here are some further tributes to Edgar Cahn.

Gustavo Esteva: Encountering Life Beyond "Development"

It is painful to note, also, the loss of Gustavo Esteva, a Mexican philosopher, economist, activist and educator who made a big mark on his times, both within Mexico and in internationally. Based on his experiences among Indigenous peoples, as a guerrilla activist, a government official, and a disillusioned Marxist, Esteva saw firsthand the pathways of modern "development." Drawing on his varied experiences, he became an eloquent and ardent critic of it -- and a champion for more grounded forms of human agency and authentic ways of being. 

After serving ten years as a top economic minister within the government, Esteva soured on statist politics and moved into the world of commoning in its various guises. After meeting the Catholic social critic Ivan Illich, Esteva became a fast friend, adopting many of Illich's critiques of capitalist modernity and championing the need for people to develop their own human agency and authentic ways of living. He became a fierce advocate for peasants, Indigenous peoples, and marginalized urban dwellers.

In this quest, Esteva rejected the idea that "reason" is the "ultimate horizon of intelligibility." For example, he explained that in modern life "reason became a substitute for God, without my knowing it; it became the ultimate referent, valid in and of itself. This new consciousness, typically Western for both believers and nonbelievers, presupposed a trust in reason that assumed it to be the objective and solid foundation of all human thought and behavior."

Esteva may be best known for his founding of Universidad de la Tierra (or Unitierra, 'University of the Earth'), based on the radical educational ideas of Illich and Brazilian philosopher Paolo Freire.  Unitierra provides free learning opportunities, especially for young people who have not completed school or vocational training, to learn communally what they are interested in. 

In the mid-1990s, Esteva became a friend and advisor to the Zapitistas movement in Oaxaca as they struggled against repression by the Mexican government.  He wrote numerous essays and books, including Grassroots Postmodernism, The Future of Development, and the essay "The Zapatistas and People's Power." Here is a rich profile of Esteva's remarkable life. I am proud to say that Gustavo contributed an essay to Silke Helfrich's and my edited anthology, The Wealth of Commons. It was entitled, "Hope from the Margins," which is a wonderful summation of his life's work.