Publications

Alternative economic indicators are becoming policy in Vanuatu, particularly focusing on what national policy calls traditional economy. Although this acknowledges livelihoods and customary land in rural areas, urban places receive less attention. This article advances an argument that cities are also home to traditional economies. We draw on concepts of diverse economies and translocality to examine how economic practices typically associated with community activities on customary land are also found in cities where households lack direct access to customary resources. Empirical data come from the authors' fieldwork and participation in community-based organisations in Port Vila, Vanuatu, from 2017 to 2020.

Diferentes grupos, movimientos y coaliciones generan prácticas que buscan transformar las estructuras económicas, sociales y culturales tal como hoy las conocemos y, al hacerlo, amplían el acceso a derechos. Estas acciones suelen ser consideradas por esos mismos colectivos como acciones emancipatorias hacia transiciones más justas.

Drawing on literatures on food justice, and geographies of care and the concept of care-full justice, this aim of this paper is to develop the concept of care-full food justice as an analytical framework through which to view the work of community food provisioning initiatives in the meantime. The paper begins by developing the concept of care-full justice, outlining that it is based on three premises: the inter-dependence of care and justice; an understanding of who is taking responsibility for care in the meantime; and an appreciation of the ways in which the five dispositions of an ethics of care might individually or collectively facilitate responses to injustice.

Artistic work in Aotearoa has long been underpaid and undervalued. In this paper, we examine policy statements made by the New Zealand government from September 2017 until November 2020 about the nature and value of artistic work. Early statements appear to challenge the economization of the arts, and to suggest alternative ways the arts might be valued, including for their inherent connection to well-being and social justice. However, rather than moving the arts away from commercial imperatives, we argue that government initiatives have been implicitly equipping artists and arts organizations to deliver their own economization.

Reframing both the city as commons and food as commons changes how we think about urban food governance. Food is currently governed as both a privately owned and traded commodity and a public good that should be healthy, safe, and accessible to everyone. This public/private or state/market binary is insufficient for governing the diverse ways in which people provision food; it can also stand in the way of achieving more just and sustainable food systems. The commoning activities of community food initiatives, activists, policymakers, growers, sharers, and eaters – have the potential to create, share, and care for urban food commons as collective public goods. Yet, these commoning activities are rarely examined as urban food governance practices.

This paper develops a diverse economies account of fish ‘waste’ that revalues it as ‘surplus’. We examine ‘Kai Ika’, a community marine conservation experiment in Tāmaki Makaurau (Auckland), Aotearoa New Zealand. Kai Ika rescues fish heads, frames and offal that were previously ‘going to waste’ and redistributes them to fish eaters who would otherwise struggle to access these foods. It involves fishers and community sector and Indigenous actors in an initiative that converts would-be waste into surplus. We examine the case as a diverse economic project that nourishes humans, enhances respect for fish as living beings, and potentially conserves marine resources in the face of global-to-local fisheries depletion.

Eka Nari Sanghathan (ENS), an Indigenous single women farmer's collective in Odisha, India and Norco Dairy in regional NSW, Australia are cooperatives undertaking collective action to ‘survive well’, securing agrarian livelihoods in the face of climate change. Striking differences in affluence and poverty separate these place-based cooperatives while other things connect them: an Earth unsettled by climate change and extractivist/capitalist interventions. Both cooperatives transform place in practice by engaging similar survival strategies and non-exploitative forms of cooperation.

This paper questions a widespread narrative that presents cooperative initiatives as mainly unsuccessful in postsocialist contexts. Taking the example of cooperative promotion in Kyrgyzstan after its independence from the Soviet Union, it highlights how this narrative is part of a broader hegemonic discourse on development and on the economy. The paper advances an alternative, postcapitalist, reading of cooperatives and cooperation in Kyrgyzstan and postsocialist contexts more in general. 

This paper brings together two streams of literature which rarely enter into conversation: diverse economies scholarship and critical readings of postsocialism. Mobilising the cases of food self-provisioning (FSP) in Czechia and agricultural cooperatives in Kyrgyzstan as an empirical basis for our reflections, we pursue a two-fold aim. Firstly, we call for attention to the postsocialist East as fertile ground for the study of diverse economies. Secondly, we offer a postcapitalist reading of postsocialism as embedded and emancipated theorising, arguing that diverse economies thinking can support novel representations of this geopolitical area and open space to appreciate economic diversity on the ground.

Small-scale food production for domestic use or local markets is common in Finland. In particular, edible gardening and berry- and mushroom-picking are part of everyday life in many households and other small communities; for example, honey is typically produced in small apiaries. In this thesis I examine this phenomenon as an economic activity. Drawing on the theoretical and methodological framework of diverse economies (Gibson-Graham 2006a, 2006b), I understand the economy as an open and non-predefined multiplicity, and I concentrate on situated ways of doing economies in everyday practices of food production. I especially focus on how economies are enacted as more-than-human in small-scale food production and food self-provisioning.

This paper is a response to growing excitement about arts-engaged research in geography. More and more geographers are practicing participatory arts projects to co-investigate pressing issues with communities. However, there are a lack of reflexive discussions about the limits of this work within the confines of the neoliberal and colonial university pressuring researchers to produce 4-star work that makes an impact, or measurable change. Here I add criticality to our understanding of the pitfalls and potential of arts-based analyses. I reflect on interviews with women, queer, non-binary and trans artists who I met during my time as a post-doctoral researcher in Glasgow.

Thanks to Steve Dubb and NPQ for adapting this essay for their readership. This article is, with publisher permission, adapted from a more extensive journal article, “Fight and Build: Solidarity economy as ontological politics,” published this year by Sustainability Science, volume 17, pp. 1207-1221.

Resilience has become a “buzzword” of our time. It is commonplace to hear individuals, communities, organisations, and systems described as resilient. Resilience has also become a buzzword In development discourse and practice. World Bank programmes for instance, refer to ‘resilient cities’, ‘resilient institutions’ and climate risk management ‘resilience strategies’. As noted by developer thinker Andrea Cornwall (2007), buzzwords tend to garner general abstract consensus around the importance of certain concepts but they equally can be vague and ‘fuzzy’, providing little sense of what a concept actually ‘looks like’ or how it translates in practice and in specific contexts. Here, we provide some clarity around the concept of resilience and how it is used in development today.

Trading for a social purpose is nothing new; the Red Cross began trading in order to supplement revenues during the First World War. However, since the 1980s, the not-for-profit sector in many countries has taken a stronger commercial turn. Policy makers in the ‘rich world’ initially became appreciative of social enterprise’s potential for regional development and competitive public services.

The Urban Wellbeing project team developed their ideas in this piece on wellbeing-led governance frameworks and transformative Indigenous tools. In this paper we position our research project in a wider global context.

Read our book review here.

This chapter, written for the Handbook of Alternative Theories of Political Economy, introduces the two primary theoretical traditions that have shaped diverse and community economies research and practice: anti-essentialist Marxian political economy and feminist poststructuralism. The chapter discusses the contribution of these two traditions highlighted how they have shaped the diverse economies and community economies approach. The chapter also includes a discussion of the ever-evolving practice of making community economies and some research directions for a political economy of possibility.

Letter to Julie was written especially for Antònia Casellas's collection, J.K. Gibson-Graham. Hacia una economía postcapitalista o cómo retomar el control de lo cotidiano [J.K. Gibson-Graham. Towards a post-capitalist economy or how to regain control of everyday life], published by Editorial Icaria, Barcelona.

The English translation of the Letter is provided here. In the Letter, written in 2020, Katherine updates Julie on what has happened in the area of diverse and community economies scholarship in the ten years since Julie's death, and on recent events including the climate emergency, COVID-19 and Black Lives Matter.

This essay explores the potential of solidarity economy (SE) as theory, practice, and movement, to engender an ontological politics to create and sustain other worlds that can resolve the existential crises of ecological destruction and historic inequalities. We argue that such a politics is necessary to go beyond the world as it is and exceed the dictates of a dominant modernity—capitalism, white supremacy, patriarchy -- that positions itself as the only singular reality -- or One World World (Law 2011). What is needed are alternatives to development in contrast to alternative developments.

In this piece based on Huong's PhD fieldwork, we think about what a diverse economies and more-than-human approach might offer our thinking on climate change adaptation in Vietnam. While a lot of climate change adaptation interventions have been remodelled modernist development projects reminiscent of the green revolution, we deliberately seek out some of the embodied and local strategies that farmers are using to pay attention and adapt to a changing climate.

Contemporary systems of healthcare and other industries are largely defined by their neoliberal, capitalist character. However, this parochial approach to understanding the political economy of healthcare misses the myriad activities that make up the “care” in healthcare. Receiving care is not isolated to capitalist exchanges, nor is it unquestionably tied to the neoliberal marketplace. There exist diverse economies of care within, outside, and alongside neoliberal capitalist ones. Moreover, there are multiple means by which we may define care that are often overlooked. In many cases healthcare that cannot be counted, does not count, as it relates to capitalist exchange.

An(other) world is already existing and present across place. Capitalist-style economic development occurs within and alongside multiple ways of knowing and creating ‘livable worlds.’ Moreover, as part of the multiple ontologies and epistemologies of what it means to live well together, people practice various forms of economic exchanges. In this paper, I examine how the performance of solidarity in the exchange of coffee assists with rethinking development and what it means to build dignified livelihoods and livable worlds. By decentering capitalism and considering multiple forms of economic exchange, such as those built through solidarity networks, I argue that not only is ‘another world possible,’ but that it is present and in the continuous and messy process of becoming.

In 2020, the novel coronavirus (COVID-19) disrupted life around the globe. In the United States, governors issued state of emergency orders and mandated shelter-in-place and social distancing measures. While these measures are important, they ignore the nuances of risk for vulnerable groups, such as older adults. Moreover, social distancing measures made more visible the reality that many patients in care homes often die in isolation. In this commentary, we argue that a rethinking of later-life care is necessary and to understand this need, that critical geographers should expand on how we evaluate care. Here we start from a space of radical care ethics to examine the emotional experience of place and the role it should play in how we think about later-life care.

Here we reflect on diverse economies scholarship following Gibson-Graham’s call to adopt performative practices for other worlds. Urging scholars to move from paranoia to possibility through weak theory methodology, their call provided momentum for work on economic difference that sustained critiques of capitalocentrism launched in 1996. In this clarion call to read for difference and possibility, a diverse economies framing facilitated a wholesale rejection of strong theory and paranoia. As a subdiscipline in the making, diverse economies scholars are challenged and critiqued as we seek to develop the framework and apply it to economic activities that exist within, alongside, and outside capitalism.