Publications

This paper interweaves fragments of our digital epistolary exchanges with the exercises and prompts we practiced during long-distance online meetings. We reflect on our first conversation, sparked in a taxi en route to an abandoned construction site in Oaxaca—once meant to be a luxury hotel, now reclaimed by a local arts collective. Amidst its post-apocalyptic remains, we found ourselves fervently discussing class hierarchies in the UK, from supermarket rankings to the neoliberalisation of higher education. Our shared frustrations as feminist scholars navigating colonial academia led us to seek alternative ways of thinking, writing, and creating.

We re-visit our chapter, "Economy as Ecological Livelihood" ten years later to unpack many of the ways it has reproduced colonialism in its framing and articulation. Seeking to take responsibility for our mistakes, we hope this self-critique can be generative of further work to better align community economies and livelihoods thinking with anti-colonial and decolonial priorities and movements. 

This paper combines two fast-developing perspectives on food provision: diverse economies and temporality. Building on an in-depth study of urban gardening in Czechia, we show that non-market economies play a central role in household food practices and that their specific temporality shapes how other parts of a household’s diverse food economy are mobilised at certain times and for certain purposes. Following the diverse economies approach of reading for difference and not dominance, this paper investigates the interrelations and hierarchies among market, alternative market, and non-market food economies on the household level.

As transformative visions for more just and sustainable societies multiply around the globe, the Diverse and Community Economies approach presents one of the most influential strategies to advance postcapitalist visions. In this paper, we contribute to this project based on our research and activism in the Global East, intended here as Central and Eastern Europe and the former Soviet Union. We argue that engaging with the Global East is not only a matter of epistemic inclusivity but also a (too-often-neglected) opportunity to learn from a region with a history of dramatic economic transformation and diversity.

Solidarity economy is at once an economic framework, a social movement, and an intervention into and away from the ontological foundations of colonial capitalism. This short essay briefly outlines and traces the history and development of solidarity economy as a formal, named project. Drawing from fifteen years of engaged activist ethnography in Massachusetts, the essay then explores the expansion of solidarity economy discourse in the United States and beyond, concomitant with the violence of neoliberalism and the increasing incoherence and unraveling of the dominant order.

This chapter explores two case studies that highlight the author's recent work co-designing frameworks and tools to preserve the heritage and knowledge of Mapuche community economies and livelihoods in Chile. While both case studies operate within a Mapuche framework, the approach and aims differ due to the distinct landscapes, biospheres and economic contexts where they are enacted. The first case study focuses on the Mapuche communities in a mountainous region near the border of Argentina, where their presence and significance have been largely overlooked in a heavily extracted tourism setting. The second case study takes place in a coastal wetland context, where colonial farming practices have degraded the land and waters.

Editorial paper

Abstract: This special issue highlights grassroots and place-based modalities of learning. It contributes to pluriversal ways of thinking and living emanating from diverse contexts and place-based and culturally specific ways of knowing, being and doing. It is written against the backdrop of global crises and it highlights practices and possibilities emerging from diverse grassroots contexts as a way forward for human and Earthkin collective survival. Contributions in the special issue all speak to one or more of three key themes, threads that are woven in and across the collection. These are climate change adaptations, community food economies, and Indigenous language and communication tools that support grassroots living.

This chapter provides an overview of the contributions of Gibson-Graham to heterodox economics. It discusses (i) the re-framing of economic representation through the theory of Diverse Economies; (ii) the development of postcapitalist alternatives through the perspective of Community Economies; and (iii) the building of economic knowledge commons through CEI and the CERN network.

The paper reflects on the pedagogical practices of the Community Economies Institute Summer/Winter School on the theme of Researching Postcapitalist Possibilities. It is based on three years (2022, 2023, 2024) of having run the ten-day program with 120 participants. We argue that even though the school’s curriculum covers the distinctive Community Economies approach what is perhaps more important are the pedagogical exercises and principles that we use to help transform how participants think of themselves as activists, artists, practitioners, and researchers, and how they understand their role in making other economies possible.

While degrowth as a plural and decolonial movement actively invites the Global South to be part of its transformative project, the current North-South dichotomy threatens to miss the variety of semi-peripheral contexts. Against this backdrop, we aim to contribute to dialogues on degrowth from the often-overlooked ‘East’ – specifically post-socialist Central and Eastern Europe (CEE). Instead of being viewed as a site for transformative examples and inspiration for degrowth-oriented socio-ecological transformation, CEE is often portrayed as ‘lagging behind’. Problematising such reductionist narratives, this essay explores CEE as a lively and rich site of postcapitalist alternatives.

When talking about prefiguration what is often talked about is the creation of formal anti-oppression protocols, sometimes critiqued as the self-bureaucratization of anarchist social movements. The result is what I refer to as the protocolization of daily life, a situation where the day-to-day is formalized into defined rules or norms. In doing so, activists often reproduce the control found at the heart of mainstream organizational forms. Such control often works to the detriment of the democratizing goals of social movements, excluding minorities and working-class people, generating the often-critiqued homogenization of social movements. This paper explores an antonym of such protocolization, what I refer to as the prefigurative feel.

Given calls to decolonise engagement with Indigenous communities, this article explores how allied researchers can participate in self-determined learning with Indigenous Peoples. Drawing on over a decade of experience within an action-research collective in a Mapuche context, the authors suggest that allied researchers can accompany Indigenous-led co-design in a manner that not only strengthens genuine Indigenous participation but also fosters mutual and collective learning from within the co-creative processes themselves.

As ecological and social crises mount, academic work which explores the transformation of unsustainable socio-ecological systems has flourished. Surprisingly, however, there have been few, if any, concerted attempts to consider the resonances and divergences between two of the most prominent approaches to rethinking the economy as we know it: degrowth, and diverse and community economies (DCE), respectively. In this Critical Review, I reflect on resonances and similarities, as they emerge from the academic literature. I argue that sites of dissonance, disjuncture or discomfort also emerge which have not been reflected on in the respective literatures thus far, primarily relating to questions of essentialising capitalism and growth imperatives.

This paper identifies characteristics of a 'composting ethic' and grassroots community contexts and skills supporting its emergence.

This article came out of many years of thinking and talking together about our earlier work in an urban youth garden in Ōtautahi Christchurch, Aotearoa New Zealand. We were really interested in the way youth talked about the changes in themselves as people who could learn to care for each other and shared spaces (commons). We had the opportunity to publish in a special issue of Cities on storying the 'counter-city', so we used our thinking about changes in subjectivity to write and think about what this might mean for postcapitalist countercities already present in place. 

I wrote this piece for a special issue on emerging methodologies in care and care-giving in Asia Pacific. In it, I reflect on some of the embodied aspects of ethnographic methods that we sometimes overlook. I use Anna Tsing's idea of awkward engagements, but apply it as an embodied method for sensing and responding to different pluriversal realities. The context is myself as a Pākehā New Zealand European person doing research work in the multicultural far west of China.

This paper critically examines the dominant role of concrete in the modernization of Asian cities since the mid twentieth century. While builders, architects, planners and citizens have long praised the advantages of concrete, we argue that concrete can no longer be seen as socially and environmentally neutral in the Anthropocene. When concrete cracks, it does so literally and metaphorically. The cracks manifest not only in the actual material but as socioecological concerns. We employ the concept of “shadow places” to explore the underside of concrete production where those cracks emerge.

Executive Summary

The concept of the commons has gained traction across multiple disciplines as researchers explore ways we might live ‘in common’ with other people and the world around, and with consideration for the wellbeing of current and future generations. This chapter traces how the work of human geographers builds on research in other fields, including ecology, political science and history. It shows how human geographers attend to processes of commoning with examples drawn from commons on land, air and sea.