Sheep grazing on common pasture, a stereotypical environmental commons, at Castlemorton
The commons is the cultural and natural resources accessible to all members of a society, including natural materials such as air, water, and a habitable Earth. These resources are held in common even when owned privately or publicly. Commons can also be understood as natural resources that groups of people (communities, user groups) manage for individual and collective benefit.[1] Characteristically, this involves a variety of informal norms and values (social practice) employed for a governance mechanism.[2] Commons can also be defined as a social practice[3] of governing a resource not by state or market but by a community of users that self-governs the resource through institutions that it creates.[4]
The Digital Library of the Commons defines "commons" as "a general term for shared resources in which each stakeholder has an equal interest".[5]
The term "commons" derives from the traditional English legal term for common land, which are also known as "commons", and was popularised in the modern sense as a shared resource term by the ecologist Garrett Hardin in an influential 1968 article called "The Tragedy of the Commons". As Frank van Laerhoven and Elinor Ostrom have stated; "Prior to the publication of Hardin's article on the tragedy of the commons (1968), titles containing the words 'the commons', 'common pool resources', or 'common property' were very rare in the academic literature."[6]
Some texts[citation needed] make a distinction in usage between common ownership of the commons and collective ownership among a group of colleagues, such as in a producers' cooperative.[7] The precision of this distinction is not always maintained. Others conflate open access areas with commons; however, open access areas can be used by anybody while the commons has a defined set of users.
The use of "commons" for natural resources has its roots in European intellectual history, where it referred to shared agricultural fields, grazing lands and forests that were, over a period of several hundred years, enclosed, claimed as private property for private use. In European political texts, the common wealth was the totality of the material riches of the world, such as the air, the water, the soil and the seed, all nature's bounty regarded as the inheritance of humanity as a whole, to be shared together. In this context, one may go back further, to the Roman legal category res communis, applied to things common to all to be used and enjoyed by everyone, as opposed to res publica, applied to public property managed by the government.[8]
Types
Environmental resource
The examples below illustrate types of environmental commons.
Originally in medieval England the common was an integral part of the manor, and was thus legally part of the estate in land owned by the lord of the manor, but over which certain classes of manorial tenants and others held certain rights. By extension, the term "commons" has come to be applied to other resources which a community has rights or access to. The older texts use the word "common" to denote any such right, but more modern usage is to refer to particular rights of common, and to reserve the name "common" for the land over which the rights are exercised. A person who has a right in, or over, common land jointly with another or others is called a commoner.[9]
In middle Europe, commons (relatively small-scale agriculture in, especially, southern Germany, Austria, and the alpine countries) were kept, in some parts, till the present.[10] Some studies have compared the German and English dealings with the commons between late medieval times and the agrarian reforms of the 18th and 19th centuries. The UK was quite radical in doing away with and enclosing former commons, while southwestern Germany (and the alpine countries as e.g. Switzerland) had the most advanced commons structures, and were more inclined to keep them. The Lower Rhine region took an intermediate position.[11] However, the UK and the former dominions have till today a large amount of Crown land which often is used for community or conservation purposes.
Mongolian grasslands
Based on a research project by the Environmental and Cultural Conservation in Inner Asia (ECCIA) from 1992 to 1995, satellite images were used to compare the amount of land degradation due to livestock grazing in the regions of Mongolia, Russia, and China.[12] In Mongolia, where shepherds were permitted to move collectively between seasonal grazing pastures, degradation remained relatively low at approximately 9%. Comparatively, Russia and China, which mandated state-owned pastures involving immobile settlements and in some cases privatization by household, had much higher degradation, at around 75% and 33% respectively.[13] A collaborative effort on the part of Mongolians proved much more efficient in preserving grazing land.
United States
Trawl fisheries of New York
A trawl fishery in the Blight region, located in New York, provides a completely different example of a type of community-based solution to what is sometimes referred to as the dilemma or "tragedy of the commons". The multitude of fishermen in the region make up a fishing cooperative who specialize in harvesting whiting. Being a part of the cooperative gives them consistent access to the best whiting grounds in the area which allows them to be highly successful, sometimes even dominating regional whiting markets during the winter season. It is a relatively high price to be a member of the collective, which limits entry, while also establishing catching quotas for members. They prevent unlimited entry or access to cap the number of members that are allowed in the club. This is done through a closed membership policy, as well as having control over the docking spaces. This leads to exclude outsiders from entering the regional whiting market. The "quotas" are established based on what they estimate can be sold to the regional markets. It directly contrasts government imposed regulations which are typically considered to be inflexible by the fisherman in the local area. The cooperative on the other hand is considered to be effective and flexible in their sustainable use of the resources in the region.[14]
Lobster fishery of Maine
The widespread success of the Maine lobster industry is often attributed to the willingness of Maine's lobstermen to uphold and support lobster conservation rules. These rules include harbor territories not recognized by the state, informal trap limits, and laws imposed by the state of Maine (which are largely influenced by lobbying from lobster industry itself).[15] Lobster is another resource that is sometimes considered vulnerable to overharvesting, and many people within the industry itself have been predicting a collapse for years. Nonetheless, the lobster industry has remained relatively unscathed by resource depletion. The state government of Maine establishes certain regulations, but they do not limit the number of licenses themselves. In practice there are many restrictive exclusionary systems that are generated, dictated, and upheld by the community through a series of "traditional fishing rights" that have been locally grandfathered in. One must obtain confirmation to fish from the community to actually be granted access. Once an individual is granted access, they are still only able to access the territories held by that community. Outsiders may be persuaded by threats of violence even. It is impossible to know if the lobster resource would have been sustainably used if there was more regulation, or without the internal regulation, but it is certainly being used sustainably in its current state of affairs. It also seems to be run relatively efficiently. This case study of Maine lobster fisheries reflects how a group was able to restrain access to a resource from outsiders, while regulating the communal use in an effective manner. This has allowed the local communities to reap the benefits of the rewards of their restrain for decades.[14] Essentially, the local lobster fishers collaborate without much government intervention to sustain their common-pool resource.[14]
Acequia is a method of collective responsibility and management for irrigation systems in desert areas. In New Mexico, a community-run organization known as Acequia Associations supervises water in terms of diversion, distribution, utilization, and recycling, in order to reinforce agricultural traditions and preserve water as a common resource for future generations.[16] The Congreso de las Acequias has since 1990s, is a statewide federation that represents several hundred acequia systems in New Mexico.[17]
Community forests in Nepal
In the late 1980s, Nepal chose to decentralize government control over forests. Community forest programs work by giving local areas a financial stake in nearby woodlands, and thereby increasing the incentive to protect them from overuse. Local institutions regulate harvesting and selling of timber and land, and must use any profit towards community development and preservation of the forests. In twenty years, some locals, especially in the middle hills, have noticed a visible increase in the number of trees, although other places have not seen tangible results, especially where opportunity costs to land are high. Community forestry may also contribute to community development in rural areas – for instance school construction, irrigation and drinking water channel construction, and road construction. Community forestry has proven conducive to democratic practices at grass roots level.[18] Many Nepalese forest user groups generate income from the community forests, although the amount can vary widely among groups and is often invested in the community rather than flowing directly to individual households. Such income is generated from external sources involving the sales of timber from thinned pine plantations such as in the community forest user groups of Sindhu Palchok and Rachma, and internally in Nepal's mid-hills' broad leaf forests from membership fees, penalties and fines on rule-breakers, in addition to the sales of forest products. Some of the most significant benefits are that locals are able to use the products they gather directly in their own homes for subsistence use.[19]
Beaver hunting in James Bay, Quebec, Canada
Hunting wildlife territories in James Bay, Quebec; located in the northeastern part of Canada, provide an example of resources being effectively shared by a community. There is an extensive heritage of local customaries that are used to effectively regulate beaver hunting in the region. Beaver has been an important source of food and commerce for the area since the fur trade began in 1670. Unfortunately, beavers are an easy target for resource degradation and depletion due to their colonies being easily spotted. Luckily, the area has grandfathered in many traditions, and stewards of the land to safeguard certain territories populations.
In the 1920s there was a massive influx of non-native trappers in the region due to a new railroad coming to the area, as well as an increase in fur prices at the time. The Amerindian communities' lost control over these territories for a short time during this period which helped to eventually lead to what is known as a "tragedy of the commons". In the 1930s conservation laws were enacted which prohibited outsiders from trapping in the area, and reinforced locals' customary laws. This led to a restoration of the population and commerce that beavers provided by the 1950s. The experience of the 1920s is not an isolated incident in the community either. Business conflicts among fur trading companies has led to a couple other times of resource overuse, but gradually resource use was restored to a proper balance once local control was restored. This case study reflects how communal resource sharing can be effectively propagated by a community.[14]
In Paris, France, there are over 1,200 free drinkable water fountains distributed throughout the city. The first 100 were donated by Englishman Sir Richard Wallace (1818–1890) in 1872, called the Wallace fountains, and since then the Parisian water company "Eau du Paris" have put more of them around the city, this give people living Paris and tourists all around the world access to free drinkable fresh water in Paris. Since then, many other countries like Spain, Brazil, Italy or Portugal have put these fountains on a lower scale. [20][21]
Allotment gardens in Stockholm
In the Stockholm region, green spaces are predominantly owned and managed in either private or municipal forms, allotment gardens being the most common form. The system provide cultural ecosystem services to lot holders, as well as the offer of vegetables, fruits, and ornamental flowers.
The majority of allotment land in Stockholm is owned by the local municipality, and leaseholds are set for extended periods of time (up to 25 years). The local allotment association makes the decisions about who gets land rights. Only residents of multifamily homes inside the municipality were permitted to sign contracts, signifying a commitment to the original goals of allotments, which were to enhance the health of city dwellers in outdoor settings.
Land is organised and managed cooperatively; outside enterprises are not involved in any way. The allotment association recognises lot holders as official members, granting them equal voting rights and shares. In turn, the association represents the land owners in various administrative proceedings.[22]
Urban green commons in Cape Town
In the post-apartheid metropolis of Cape Town, South Africa, the history of land rights is particularly noticeable since a large number of residents have vivid memories of being forcibly evacuated from their homes or of being assigned to live in specific regions.
In 2005, the city re-zoned the Northern shore of Zeekoevlei – a seasonal lake and wetland area – into smaller parcels of land that were bought by people from Grassy Park who shared experiences of oppression and marginalization during apartheid. After 10 years of being utilised as a landfill, the area was covered in "non-indigenous" plants. While constructing their homes, the locals decided to do something different: rather than erecting security walls to demarcate and guard their individual property, they would restore the fynbos and wetland ecology and establish a public communal garden. As stated by the locals, the initial plan was to build a "blueprint" for communal gardening that would serve as an example for other abandoned green areas, with the goal of "correcting the imbalances of apartheid" and "beautifying and dignifying".
The nine residents and the city's conservation managers signed an agreement that allowed the residents to incorporate the public shoreline area into the rehabilitation project, even though the city had retained the area closest to the shoreline as public property. Meanwhile, the city saw an opportunity to restore the fynbos and provided labour and plants for clearing and planting.
About 50,000 plants were planted (and "weeds" eradicated) along Bottom Road over the course of four years, drawing bees, birds, dragonflies, and toads in addition to humans through the addition of walkways, benches, and areas for barbecues. Here, management is done by the locals themselves, often with assistance from the local government, through paid employees and voluntary labour.
Because of its immense size, governance is extremely difficult. Currently, the project spans 6-7 ha, potentially even more. Its proximity to a busy road and hundreds of residential homes exacerbates the traffic issue. In addition to the disregard shown by the city administration, the neighbourhood has deteriorated as a result of people setting up barbecues at random and cars driving around freely, both of which have been linked to criminal activity.[22]
Cultural and intellectual commons
Today, the commons are also understood within a cultural sphere. These commons include literature, music, arts, design, film, video, television, radio, information, software and sites of heritage. Wikipedia is an example of the production and maintenance of common goods by a contributor community in the form of encyclopedic knowledge that can be freely accessed by anyone without a central authority.[23]
Tragedy of the commons in the Wiki-Commons is avoided by community control by individual authors within the Wikipedia community.[24]
The information commons may help protect users of commons. Companies that pollute the environment release information about what they are doing. The Corporate Toxics Information Project[25] and information like the Toxic 100, a list of the top 100 polluters,[26] helps people know what these corporations are doing to the environment.
Mayo Fuster Morell proposed a definition of digital commons as "information and knowledge resources that are collectively created and owned or shared between or among a community and that tend to be non-exclusive, that is, be (generally freely) available to third parties. Thus, they are oriented to favor use and reuse, rather than to exchange as a commodity. Additionally, the community of people building them can intervene in the governing of their interaction processes and of their shared resources."[27][28]
Following the narrative of post-growth, the digital commons can present a model of progress that guide commoners to build counter-power in the economic and political field.[29] Being able to digitally share knowledge and resources through internet platforms is a new capacity that challenges the traditional hierarchical structures of production, allowing for a higher collective benefit and a sustainable management of resources. Non-material resources are digitally reproducible and therefore can be shared at a low cost, contrary to physical resources which are quite limited.[29] Shared resources represent in this context data, information, culture and knowledge which are produced and accessible online.[30] In accordance with the "design global, manufacture local" approach digital commons may link the traditional commons theory with existing physical infrastructures.[31] It further connects with the degrowth communities since transformations in use-value creation by employing new technologies, decoupling society from GDP growth and lower CO2 emissions, are envisioned.[31] Moreover, as a decentralized approach, there is a strong emphasis on inclusion and democratic regulation which has led Commons as an alternative, emancipatory and emerging form of social organization that goes beyond democratic capitalism.[32] Accordingly, through the cooperation of diverse stakeholders and the equitable distribution of means of production, technological development becomes more accessible and bottom-up projects are fostered in communities.[33]
Urban commons
Urban commons present the opportunity for the citizens to gain power upon the management of the urban resources and reframe city-life costs based on their use value and maintenance costs, rather than the market-driven value.[34]
Urban commons situates citizens as key players rather than public authorities, private markets and technologies.[35] David Harvey (2012) defines the distinction between public spaces and urban commons. He highlights that the former is not to be equated automatically with urban commons. Public spaces and goods in the city make a commons when part of the citizens take political action. Syntagma Square in Athens, Tahrir Square in Cairo, Maidan Nezalezhnosti in Kyiv, and the Plaza de Catalunya in Barcelona were public spaces that transformed to an urban commons as people protested there to support their political statements. Streets are public spaces that have often become an urban commons by social action and revolutionary protests.[36] Urban commons are operating in the cities in a complementary way with the state and the market. Some examples are community gardening, urban farms on the rooftops and cultural spaces.[37] More recently participatory studies of commons and infrastructures under the conditions of the financial crisis have emerged.[38][39]
In 2007, Elinor Ostrom along with her colleague Charlotte Hess, did succeed in extending the commons debate to knowledge, approaching knowledge as a complex ecosystem that operates as a common – a shared resource that is subject to social dilemmas and political debates. The focus here was on the ready availability of digital forms of knowledge and associated possibilities to store, access and share it as a common. The connection between knowledge and commons may be made through identifying typical problems associated with natural resource commons, such as congestion, overharvesting, pollution and inequities, which also apply to knowledge. Then, effective alternatives (community-based, non-private, non-state), in line with those of natural commons (involving social rules, appropriate property rights and management structures), solutions are proposed. Thus, the commons metaphor is applied to social practice around knowledge. It is in this context that the present work proceeds, discussing the creation of depositories of knowledge through the organised, voluntary contributions of scholars (the research community, itself a social common), the problems that such knowledge commons might face (such as free-riding or disappearing assets), and the protection of knowledge commons from enclosure and commodification (in the form of intellectual property legislation, patenting, licensing and overpricing).[2] At this point, it is important to note the nature of knowledge and its complex and multi-layered qualities of non-rivalry and non-excludability. Unlike natural commons – which are both rival and excludable (only one person can use any one item or portion at a time and in so doing they use it up, it is consumed) and characterised by scarcity (they can be replenished but there are limits to this, such that consumption/destruction may overtake production/creation) – knowledge commons are characterised by abundance (they are non-rival and non-excludable and thus, in principle, not scarce, so not impelling competition and compelling governance). This abundance of knowledge commons has been celebrated through alternative models of knowledge production, such as Commons-based peer production (CBPP), and embodied in the free software movement. The CBPP model showed the power of networked, open collaboration and non-material incentives to produce better quality products (mainly software).[40]
Kopli 93 building front entrance.
Kopli 93 Community Center in Tallinn, Estonia
Kopli 93 is a historic building in Tallinn that has undergone several transformations, notably evolving from a soviet army sailor's club into a vibrant community center equipped with a garden, an apiary, and a workshop [41][42][43]. Originally opened in 1937 as a cultural and educational hub, it was repurposed by the Soviet army in 1940 to serve as a sailor's club [41]. In the 1990s, the building transitioned to private ownership, housing a university until 2011 [41]. In 2019, it was acquired by the Salme Cultural Center, ushering in its current chapter as a community hub [41].
Kopli 93 community apiary.Kopli 93 community garden.
The transformation of Kopli 93 into a community center was driven by a commitment to sustainable development and fostering community engagement [41][43]. The center organizes workshops, training sessions, and events that encourage community members to collaborate and contribute to a sustainable future for the building and its garden [41]. One notable initiative, "Community Wednesday," takes place every Wednesday at 6:00 PM, inviting locals to participate in gardening and connect with one another [43]. Furthermore, the workshop operates on Mondays, Wednesdays, and Thursdays from 5:00 PM to 9:00 PM, providing free access to community members who bring their own materials [42]. Participants receive guidance from the in-house foreman and are required to clean up after their sessions, including dedicating 15 minutes to tidying the workshop [42].
This initiative is part of the CENTRINNO 2020–2024 project, supported by the Horizon 2020 innovation funding program of the European Commission (H2020 grant. 869595) [42][44]. The project began with the establishment of a community garden and later expanded to include a workshop and cultural events [42].
Commoning as a process
Scholars such as David Harvey have adopted the term commoning, which as a verb serves to emphasize an understanding of the commons as a process and a practice rather than as "a particular kind of thing"[3] or static entity.
"The common is not to be construed, therefore, as a particular kind of thing, asset or even social process, but as an unstable and malleable social relation between a particular self-defined social group and those aspects of its actually existing or yet-to-be-created social and/or physical environment deemed crucial to its life and livelihood. There is, in effect, a social practice of commoning. This practice produces or establishes a social relation with a common whose uses are either exclusive to a social group or partially or fully open to all and sundry. At the heart of the practice of commoning lies the principle that the relation between the social group and that aspect of the environment being treated as a common shall be both collective and non-commodified-off-limits to the logic of market exchange and market valuations."[3]
Some authors[45] distinguish between the resources shared (the common-pool resources), the community who governs it, and commoning, that is, the process of coming together to manage such resources. Commoning thus adds another dimension to the commons, acknowledging the social practices entailed in the process of establishing and governing a commons.[1] These practices entail, for the community of commoners, the creation of a new way of living and acting together,[46] thus involving a collective psychological shift: it also entails a process of subjectivization, where the commoners produce themselves as common subjects.[47]
A commons failure theory, now called tragedy of the commons, originated in the 18th century.[10] In 1833 William Forster Lloyd introduced the concept by a hypothetical example of herders overusing a shared parcel of land on which they are each entitled to let their cows graze, to the detriment of all users of the common land.[48] The same concept has been called the "tragedy of the fishers", when over-fishing could cause stocks to plummet.[49] Forster's pamphlet was little known, and it wasn't until 1968, with the publication by the ecologist Garrett Hardin of the article "The Tragedy of the Commons",[50] that the term gained relevance. Hardin introduced this tragedy as a social dilemma, and aimed at exposing the inevitability of failure that he saw in the commons.
However, Hardin's (1968) argument has been widely criticized,[51] since he is accused of having mistaken the commons, that is, resources held and managed in common by a community, with open access, that is, resources that are open to everyone but where it is difficult to restrict access or to establish rules. In the case of the commons, the community manages and sets the rules of access and use of the resource held in common: the fact of having a commons, then, does not mean that anyone is free to use the resource as they like. Studies by Ostrom and others[52] have shown that managing a resource as a commons often has positive outcomes and avoids the so-called tragedy of the commons, a fact that Hardin overlooked.
It has been said the dissolution of the traditional land commons played a watershed role in landscape development and cooperative land use patterns and property rights.[53] However, as in the British Isles, such changes took place over several centuries as a result of land enclosure.
Economist Peter Barnes has proposed a 'sky trust' to fix this tragedic problem in worldwide generic commons. He claims that the sky belongs to all the people, and companies do not have a right to over pollute. It is a type of cap and dividend program. Ultimately the goal would be to make polluting excessively more expensive than cleaning what is being put into the atmosphere.[54]
Successful commons
While the original work on the tragedy of the commons concept suggested that all commons were doomed to failure, they remain important in the modern world. Work by later economists has found many examples of successful commons, and Elinor Ostrom won the Nobel prize for analysing situations where they operate successfully.[55][52] For example, Ostrom found that grazing commons in the Swiss Alps have been run successfully for many hundreds of years by the farmers there.[56]
Allied to this is the "comedy of the commons" concept, where users of the commons are able to develop mechanisms to police their use to maintain, and possibly improve, the state of the commons.[57] This term was coined in an essay by legal scholar, Carol M. Rose, in 1986.[57][55][58]
Silvia Federici articulates a feminist perspective of the commons in her essay "Feminism and the Politics of the Commons".[59] Since the language around the commons has been largely appropriated by the World Bank as it sought to re-brand itself "the environmental guardian of the planet", she argues that it is important to adopt a commons discourse that actively resists this re-branding.[60] Secondly, articulations of the commons, although historically present and multiple have struggled to come together as a unified front. For the latter to happen she argues that a "commoning" or "commons" movement that is effectively able to resist capitalist forms of organizing labour and our livelihoods must look to women to take the lead in organizing the collectivization of our daily lives and the means of production.[60]
Women and the struggle for the Commons
Women have traditionally been at the forefront of struggles for commoning "as primary subjects of reproductive work". This proximity and dependence on communal natural resources has made women the most vulnerable by their privatization, and made them their most staunch defendants. Examples include: subsistence agriculture, credit associations such as tontine (money commons) and collectivizing reproductive labor. In "Caliban and the Witch",[61] Federici interprets the ascent of capitalism as a reactionary move to subvert the rising tide of communalism and to retain the basic social contract.
"Feminist Reconstructions" of the Commons
The process of commoning the material means of reproduction of human life is most promising in the struggle to "disentangle our livelihoods not only from the world market but also from the war machine and prison system". One of the main aims of the process of commoning is to create "common subjects" that are responsible to their communities. The notion of community is not understood as a "gated community", but as "a quality of relations, a principle of cooperation and responsibility to each other and the earth, the forests, the seas, the animals.[60] In communalizing housework, one of the supporting pillars of human activity, it is imperative that this sphere is "not negated but revolutionized". Communalizing housework also serves to de-naturalize it as women's labour, which has been an important part of the feminist struggle.[60]
Feminist Commons Movement
Abortion and Birth Control
As reproductive rights over unwanted pregnancies have been denied in many countries for many years, several resistance groups used diverse commoning strategies in order to provide women safe and affordable abortion. Care, knowledge, and pills have been made commons against abortion restriction. In New York, U.S., the group Haven Coalition[62] volunteer provide pre and post abortion care for people who have to travel for abortion which is considered illegal in their places of origins, and with New York Abortion Access Fund,[63] they are able to provide them with medical and financial assistance.[64] Underground networks outside medical service establishments are where women's networks oversee the abortion and assist each other physically or emotionally by sharing the knowledge of herbalism or home abortion. These underground groups operate under codenames like Jane Collective in Chicago or Renata[65] in Arizona. Some groups like Women on Waves from Netherlands use international waters to conduct abortion. Also, in Italy, Obiezione Respinta movement[66] collaboratively map spaces related to birth control such as pharmacies, consultors, hospitals, etc., through which users share their knowledge and experience of the place and provide access to information that is difficult to obtain.
The tragedy of the commons is a concept which states that if many people enjoy unfettered access to a finite, valuable resource, such as a pasture, they will tend to overuse it and may end up destroying its value altogether. Even if some users exercised voluntary restraint, the other users would merely replace them, the predictable result being a "tragedy" for all. The concept has been widely discussed, and criticised, in economics, ecology and other sciences.
In economics, the free-rider problem is a type of market failure that occurs when those who benefit from resources, public goods and common pool resources do not pay for them or under-pay. Examples of such goods are public roads or public libraries or other services or utilities of a communal nature. Free riders are a problem for common pool resources because they may overuse it by not paying for the good. Consequently, the common pool resource may be under-produced, overused, or degraded. Additionally, it has been shown that despite evidence that people tend to be cooperative by nature, the presence of free-riders causes cooperation to deteriorate, perpetuating the free-rider problem.
Community management or common-pool resource management is the management of a common resource or issue by a community through the collective action of volunteers and stakeholders. The resource managed can be either material or informational. Examples include the management of common grazing and water rights, fisheries, and open-source software. In the case of physical resources, community management strategies are frequently employed to avoid the tragedy of the commons and to encourage sustainability.
Collective action refers to action taken together by a group of people whose goal is to enhance their condition and achieve a common objective. It is a term that has formulations and theories in many areas of the social sciences including psychology, sociology, anthropology, political science and economics.
Environmental sociology is the study of interactions between societies and their natural environment. The field emphasizes the social factors that influence environmental resource management and cause environmental issues, the processes by which these environmental problems are socially constructed and define as social issues, and societal responses to these problems.
Common land is collective land in which all persons have certain common rights, such as to allow their livestock to graze upon it, to collect wood, or to cut turf for fuel.
Pastoralism is a form of animal husbandry where domesticated animals are released onto large vegetated outdoor lands (pastures) for grazing, historically by nomadic people who moved around with their herds. The animal species involved include cattle, camels, goats, yaks, llamas, reindeer, horses, and sheep.
John A. Baden is founder and chairman of the Foundation for Research on Economics and the Environment (FREE) based in Bozeman, Montana. In addition to FREE. he cofounded the Property and Environment Research Center (PERC), the Environmental Management MBA program at the University of Washington, and Warriors and Quiet Waters. He has taught at Indiana University, Montana State University, Utah State University, and the University of Washington. Baden and his wife, Ramona Marotz-Badem, own a ranch in Gallatin Gateway, outside Bozeman, Montana.
Garrett James Hardin was an American ecologist and microbiologist. He focused his career on the issue of human overpopulation, and is best known for his exposition of the tragedy of the commons in a 1968 paper of the same title in Science, which called attention to "the damage that innocent actions by individuals can inflict on the environment". He is also known for Hardin's First Law of Human Ecology: "We can never do merely one thing. Any intrusion into nature has numerous effects, many of which are unpredictable."
In economics, a common-pool resource (CPR) is a type of good consisting of a natural or human-made resource system, whose size or characteristics makes it costly, but not impossible, to exclude potential beneficiaries from obtaining benefits from its use. Unlike pure public goods, common pool resources face problems of congestion or overuse, because they are subtractable. A common-pool resource typically consists of a core resource, which defines the stock variable, while providing a limited quantity of extractable fringe units, which defines the flow variable. While the core resource is to be protected or nurtured in order to allow for its continuous exploitation, the fringe units can be harvested or consumed.
In economics, excludability is the degree to which a good, service or resource can be limited to only paying customers, or conversely, the degree to which a supplier, producer or other managing body can prevent consumption of a good. In economics, a good, service or resource is broadly assigned two fundamental characteristics; a degree of excludability and a degree of rivalry.
Global commons is a term typically used to describe international, supranational, and global resource domains in which common-pool resources are found. Global commons include the earth's shared natural resources, such as the high oceans, the atmosphere and outer space and the Antarctic in particular. Cyberspace may also meet the definition of a global commons.
Elinor Claire "Lin" Ostrom was an American political scientist and political economist whose work was associated with New Institutional Economics and the resurgence of political economy. In 2009, she was awarded the Nobel Memorial Prize in Economic Sciences for her "analysis of economic governance, especially the commons", which she shared with Oliver E. Williamson; she was the first woman to win the prize.
Common goods are defined in economics as goods that are rivalrous and non-excludable. Thus, they constitute one of the four main types based on the criteria:
A collective action problem or social dilemma is a situation in which all individuals would be better off cooperating but fail to do so because of conflicting interests between individuals that discourage joint action. The collective action problem has been addressed in political philosophy for centuries, but was more famously interpreted in 1965 in Mancur Olson's The Logic of Collective Action.
Community forestry is a participatory model of forestry that gained prominence in the 1970s in which local communities take an active role in forest management and land use decision making. Community forestry is defined by the Food and Agricultural Organization of the United Nations as "any situation that intimately involves local people in forestry activity". Unlike centralized management systems, community forestry more strongly emphasizes the participation and collaboration of local community stakeholders, along with government and non-governmental organizations (NGOs). The level of involvement of each of these groups is dependent on the specific community forest project, the management system and the region.
Vincent Alfred Ostrom was an American political economist and the Founding Director of the Ostrom Workshop based at Indiana University and the Arthur F. Bentley Professor Emeritus of Political Science. He and his wife, the political economist Elinor Ostrom, made numerous contributions to the field of political science, political economy, and public choice.
The term "knowledge commons" refers to information, data, and content that is collectively owned and managed by a community of users, particularly over the Internet. What distinguishes a knowledge commons from a commons of shared physical resources is that digital resources are non-subtractible; that is, multiple users can access the same digital resources with no effect on their quantity or quality.
The digital commons are a form of commons involving the distribution and communal ownership of informational resources and technology. Resources are typically designed to be used by the community by which they are created.
The Kuhl irrigation system in the Kangra Valley of Himachal Pradesh is a remarkable example of traditional community-managed gravity flow irrigation. This system plays a crucial role in supporting agriculture in the region, allowing farmers to efficiently utilize water resources in the challenging Himalayan terrain.
References
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↑ Hartmut Zückert, "Allmende und Allmendaufhebung". Vergleichende Studien zum Spätmittelalter bis zu den Agrarreformen des 18./19. Jahrhunderts (= Quellen und Forschungen zur Agrargeschichte; Bd. 47), Stuttgart: Lucius & Lucius 2003, IX + 462 S., 4 Farb-Abb., ISBN978-3-8282-0226-9review (in German)
↑ Basu, Soutrik; Jongerden, Joost; Ruivenkamp, Guido (August 2017). "The emergence of a hybrid mode of knowledge production in the Generation Challenge Programme Rice Research Network (GCP-RRN) in India: Exploring the concept of Commons-Based Peer Production (CBPP)". Geoforum. 84: 107–116. doi:10.1016/j.geoforum.2017.06.008.
↑ Federici, Silvia (2012). Revolution at point zero: housework, reproduction, and feminist struggle. Between the Lines. ISBN978-1-77113-494-1. OCLC1129596584.
↑ Lloyd, William Forster (1833). "Two Lectures on Population". Population and Development Review. 6 (3): 473–496. JSTOR1972412.
1 2 Elinor Ostrom (2015). Governing the Commons: The Evolution of Institutions for Collective Action. Cambridge University Press. ISBN9781107569782.
↑ The end of the commons as a watershed' The Age of Ecology, Joachim Radkau, John Wiley & Sons, 3 April 2014, p. 15 ff
↑ Barnes, Peter (2000). Pie in the Sky. Washington D.C: Corporation for Enterprise Development. p.1. ISBN978-1-883187-32-3.
1 2 Rifkin, Jeremy. "10 – Comedy of the Commons". The Zero Marginal Cost Society: The Internet of Things, the Collaborative. Retrieved 2 February 2016.
↑ The Drama of the Commons By Committee on the Human Dimensions of Global Change, National Research Council, Division of Behavioral and Social Sciences and Education, Board on Environmental Change and Society
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Foundation for common land – A gathering of those across Great Britain and beyond with a stake in pastoral commons and their future
International Journal of the Commons – an interdisciplinary peer-reviewed open-access journal dedicated to furthering the understanding of institutions for use and management of resources that are (or could be) enjoyed collectively.
Infrastructuring the CommonsArchived 2013-05-26 at the Wayback Machine – Aalto University Special Interest Group SIG in the Commons (peer-production, co-production, co-governance, co-creation) and Public(s)services. The SIG addresses the relevance of the Commons as a framework to expand the understanding of emerging considerations for the design, provision and maintenance of public services and urban space. Helsinki, Finland.
On the Commons – dedicated to exploring ideas and action about the commons—which encompasses natural assets such as oceans and clean air as well as cultural endowments like the Internet, scientific research and the arts.
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