How to create the social and material conditions that make critical, transformative design practice possible? This question continues to drive us in our work, especially because we are convinced that if we want design skills to be used for the creation of a world into which many worlds fit, then lots of people interested in doing such transformative work need to be enabled to do it repeatedly and in the long-run.
Purporting that particular manifestations of social enterprises are conditioned, at least in part, by the cultural context in which they are enacted (Peredo & McLean 2006), the chapter seeks to unveil the ethnocentrism inherent in dominant renditions of social enterprise by zooming in on a United Nations project geared toward promoting entrepreneurial activity in and, ultimately, the livelihood of indigenous Cambodian forested communities. This research explores the everydayness of social enterprise among an indegenous resin tapper community in two adjacent villages, in Rovieng District which lies to the south of Preah Vihear Province in northern Cambodia.
Dominated by conflict, Turkey’s Kurdish Question has transformed over time, opening up new areas of inquiry. Under the Democratic Autonomy project ongoing since the mid-2000s, Turkey’s Kurdish Movement has promoted cooperatives and communes—a post-capitalist marketization project—in Northern Kurdistan. Drawing upon economization studies and diverse and community economies studies’ engagement with assemblage thinking, this article scrutinizes the retailers’ cooperative model the Movement experimented with and explains the practices linked to post-capitalist marketization: creating inclusive platforms for debate, incorporating ordinary actors as experts, and upscaling post-capitalist marketization through building relations with other cooperatives.
This article advances a framework for the study of community economies as assemblages constituted and shaped by three primary dynamics: relations, resources and constraints, and processes of stabilization and destabilization. Drawing on diverse and community economies scholarship, assemblage theory and actor-network theory, we develop a framework that will contribute significantly to understandings of the emergence of community economies and the strategies that make them more resilient and sustainable. The conceptual framework is illustrated through a case study from Turkey’s Kurdish region – a women’s cooperative that remained resilient in the face of armed conflict and political violence.
In this chapter, Joanne and Kelly discuss partnerships between Indigenous methodologies, such as Kaupapa Māori research, and community economies research.
The worldwide social and ecological unravelling of the 21st century presents an unprecedented challenge for thinking and practising liveable economies. As life support systems are annihilated in view of the sustainable accumulation of capital, social and economic alternatives are rapidly emerging to shelter possibilities for life amidst the ruins. Postcapitalism has gained increasing attention as an invitation to amplify existing alternatives to systemic scale. The transformations required are the focus of social movements, political projects and academic research that demand the theorisation and organisation of alternatives to capitalist realism today.
Increasing small-scale vegetable production is a key target for growing a more sustainable food system. At first glance, meeting this target seems straightforward. On closer inspection, particularly in contexts experiencing the on-going effects of climate uncertainty and economic uncertainty, it can be hard to achieve. Community education has a vital role to play.
This is a translation of Chapter 2 by Gibson Graham and Miller in the book MANIFESTO PARA VIVIR EN EL ANTROPOCENO Katherine Gibson, Deborah Bird Rose, and Ruth Fincher, editors (Manifesto for living in the Anthropocene, in English).
We analyze actions carried out by rural inhabitants in the Provinces of Chaco and Buenos Aires, Argentina, carried out to counteract the effects of the agro-industrial model. The actions we analyze may seem minor or even go unnoticed, yet they are the way in which these populations counteract hegemonic politics of death. Through analyzing what we term "semantic chains" we are able to show that the people with whom we work act, perceive and signify their relation to land, work, and life in contextually situated ways by which they defend their right to live as they choose. In order to carry out these actions, several groups cooperate, and build coalitions, even though these coalitions are not perceived as stable political structures of participation, nor are they spoken in those terms.
Collectively performed reciprocal labour involves a non-monetized exchange of group work done by community members for the benefit usually of one community member or household. In this chapter I shed light on the ubiquity of collectively performed reciprocal labour exchange, thereby establishing its legitimacy in a diverse economy.
This chapter in the Methodology Part VI of The Handbook of Diverse Economies discusses reading as a practice of knowledge production. It introduces 'critical reading' as a reading for dominance and lays out techniques of deconstruction and queering to show what reading for difference might entail.
This is a chapter on Community Economies for the Routledge Handbook of Global Development. The chapter discusses how a community economies approach to development focuses on seeking out and strengthening already existing post-capitalist worlds. This involves community economies scholars using action research methods to work with community-based partners to help make post-capitalist activities more visible, and then to devise ways and means to build on and strengthen these activities.
This is a chapter in a book about post-capitalist futures. It focuses on post-capitalism in the urban context featuring the work of community economies scholars in three urban settings: Christian Anderson and his research in New York City; S.M. Waliuzzaman and his research from from Dhaka, Bangladesh; and Petrescu, Doina, Constantin Petcou, Maliha Safri, and Katherine Gibson and their work in Paris.
Invasive Tourism and Mapuche Tourism: indigenous territory and entrepreneurship with identity in Lake Icalma, Higher Biobio - This qualitative research explores the economic agency of Mapuche tourism entrepreneurs at the intersection between Development with Identity discourse and the touristification of Mapuche-Pewenche territory in Southern Chile.
During a three-day gathering in the Italian Alps in 2019, we wanted to explore how practices of community economies are being activated by people coming from an art and design background in a variety of local contexts. This practice exchange was an occasion to bring together practitioners and theorists to work together on concrete case studies of artist and designers activating community economies in diverse places across Europe. Another objective was to support several local projects in developing or strengthening their community economies approach.
Until recently, bottled drinking water was a cause of concern for development in the Global South; now, however, it is embraced as a way to reach the 2030 United Nations Sustainable Development Goal target 6.1 for "[u]niversal and equitable access to safe and affordable drinking water for all". Reaching SDG 6.1 through bottled drinking water is controversial as there are broad questions about how any form of packaged – and therefore commodified – water can be ethical or consistent with "the human right to water" that was ratified in 2010 by the United Nations member states. By examining a social innovation enacted by a Cambodian NGO, this research questions polarising narratives of marketised and packaged water.
In this chapter, Kelly lays out the case for proliferating and valuing caring labour, so that all kinds of different people might share in it.
J.K. Gibson-Graham’s postcapitalist approach to diverse economies has unleashed a flourishing of research and activism for other worlds. One reason for its successes is found in the intricate links between a feminist and antiessentialist critique of political economy and an experimental, enabling, and affirmative practice of economy. While initially powered by explicitly critical and negating energies, diverse-economies scholars have increasingly accentuated an affirmative, “post/critical” register. This essay explores what has happened to “capitalocentrism” in this process.
Humans depend on fungi to provide food and medicine, and to maintain the environments we inhabit. Yet their conservation has not captured the attention of conservationists, perhaps because existing normative economic, ecological, and social ways of creating value for plants and animals are a challenge to adapt for fungi. Using a critical physical geography perspective, this chapter argues that the value of fungi becomes clearer using alternative forms of accounting focused on interconnectivity. The concept of econo-ecologies refocuses value on the importance of work and exchange. For fungi, econo-ecological conservation is generated through sustainable livelihood practices, and ethical biogeographies.
This chapter in the Handbook of Environmental Sociology is based on a particular understanding of post-capitalism, as a series of strategies for socio-economic-ecological negotiations. These strategies engage 1) the politics of language, 2) the politics of the subject, and 3) the politics of collective action. Understanding language, subjects, and collective actions as spaces for political engagement is about considering them as processes actively and always under negotiation rather than as fixed objects. Using these strategies I consider the question: what does sustainability look like in a post-capitalist world? Specifically, how can a post-capitalist politics support and enrich the concept of emplaced sustainability?
Environments and ecosystems around the world support human life, culture and basic needs in myriad ways. Indeed, the ‘labour’ of non-humans, or Earth Others, as we refer to them here, is hugely diverse. But ecological descriptions of Earth Other interdependencies demonstrate that rethinking labour to build sustainable futures should not be a purely human-focused project. Much of the work that keeps our planet going has nothing to do with humans. We humans benefit from it but it is not for us. Today a growing dissatisfaction with an exclusive focus on human livelihoods at the expense of planetary livelihood has created a demand to attend to non-human labour and the work it does. In this chapter we explore the work Earth Others do. What does it look like?
Sustainability has emerged as a central concept for discussing the current state of the human-environment system and planning for its future. To delve into the depths of sustainability means to talk about ecology, economy, and equity as fundamentally interconnected. However, each continues to be colonized by normative epistemologies of ecological sciences, neoclassical economics, and development, suggesting that with enough science and development, a more equitable sustainability is achievable. In our analysis, place emerges as an alternative epistemology through which to analyze sustainability.
I explore three sites that I was involved in commoning in a post-industrial working class neighbourhood in Montreal: a garden on a city-owned plot of land, a mural on a stock-corporation-owned viaduct and a community-owned industrial building “expropriated” from a capitalist developer after a 10-year grassroots campaign. In each of these sites new property relations were forged, ones where a commoning-community manages the space and benefits from how the space has been shaped. Each community is engaged in a continuous process of making and re-making as it is confronted with powerful forces that seek to enclose or uncommon the property it has taken responsibility for.
Voici deux entrevues qui donnent à voir le portrait et le parcours de deux femmes anarchistes, l’une en France, l’autre au Québec.
Irène Pereira et Anna Kruzynski, qui ne se connaissent pas, tiennent des propos qui se font écho, en particulier quant à leur manière de mobiliser prudemment l’étiquette d’« anarchaféministe », même si elles ont plusieurs expériences dans des collectifs féministes. Aujourd’hui, elles s’intéressent et se préoccupent de toutes les formes de domination et cherchent à intégrer dans leur anarchisme des réflexions et des expériences d’ailleurs, par exemple des mouvements afro-américains, autochtones et latino-américains.
Icebergian Economies of Contemporary Art offers reflections on art and economy, stimulated by J.K. Gibson-Graham’s representation of the economy as an iceberg. Themes include visible/invisible; blue line or the surface; the gloss over the dark matter; me versus the many; and art world/s.
An online version of the book is available here. The book was a contribution to a larger project, Cyber-PiraMMMida, which explores the pyramidal spectres and structures which haunt the worlds of architecture, art, academia and the everyday.
Economic diversity abounds in a more-than-capitalist world, from worker-recuperated cooperatives and anti-mafia social enterprises to caring labour and the work of Earth Others; from fair trade and social procurement to community land trusts, free universities and Islamic finance. The Handbook of Diverse Economies presents research that inventories economic difference as a prelude to building ethical ways of living on our dangerously degraded planet.
About 6,000 financial cooperatives, called credit unions, with more than 103 million members manage over $1 trillion in collective assets in the United States but are largely invisible and seen as inferior to private banks. In contrast to banks that generate profit for outside investors and do not give voice to customers, these not-for-profit institutions have a democratic governance structure and a mission to provide good services to their members. We use diverse economies and critical/feminist GIS approaches to theorize them as noncapitalist alternatives to banks and possible sites of social transformation toward a solidarity economy.
In this expansive conversation, we explore the current political-cultural conjuncture in the United States. Thinking through the responses to the pandemic and the Floyd Rebellion, Akuno analyzes the violence of and tensions between an escalating white supremacy, on one hand, and an intractable (neo)liberalism that is attempting to capture and channel the energies and ideas of the Left, on the other. Akuno locates direction for the Left amid the flourishing of mutual-aid projects and the possibility of a politicized solidarity-economy movement that can fight for and build practices, relationships, and institutions beyond the limitations of the market, the state, and what is deemed to be practical.