The Covid-19 quarantine has given us time to reflect on the work we’ve done toward “creating capacity”, that is, resilience and resources for when “normal” breaks down. We’d like to share some thoughts about that work, and our focus going forward.

Author/archdruid John Michael Greer talks about “catabolic collapse“. That’s not the guns & ammo, post-apocalyptic-yet-still-powered-by-capitalism scenario favored in the media, but an ongoing process of societal disintegration. Looking at our mainstream institutions, economics or beliefs, it’s clear that we’ve been collapsing for a while. Events like pandemics punctuate the catabolic curve with sudden, eye-popping jumps set against the processes bedrocked as background, never foreground. Welcome to the apocalypse, we’ve saved you a seat.

The origins of the word “apocalypse” point to an “unveiling”, dropping illusion and finding revelation. As our global production systems and social institutions (eg. healthcare, education) are suddenly overwhelmed, their basic unsuitability is exposed. Just weeks ago so mighty, economies now sputter when faced with this latest adversity. As many have noted, this sudden spike in the process of collapse portends a larger undertaking in ecological and social entropy. And as Covid-19 takes its human toll worldwide, we’ve begun to see the best and worst that humanity can offer in its choice of loyalties, whether to human life or to economic systems, and the power struggles in finding the right balance (if such a thing exists). It’s another opportunity to consider, what is inherent in us as people, and what is the product of our systems? Growing up in systems preaching that “greed is good”, that “the only social responsibility of businesses is to increase profits”, or that “there is not alternative”, is it any wonder that the worst reactions to the crisis are marked by individualism, paranoia and accumulation?

Natural systems are rebounding because pollution and emissions are down, but it’s impossible to fist-pump about this while people are suffering, dying, or working beyond capacity to save lives. In fact, it’s a good time to question the very validity of work: which services are essential, how to use our “free time”. What solutions can the market offer to the health crisis, to overcrowded hospitals, to breaks in supply lines of essential goods and services? To those unable to meet their rent, mortgage or future expenses? Some claim our global, industrialized model is to blame for the virus, others cry that “the cure is worse than the disease“, that the economic effects of quarantining will create more destruction than the virus itself. 

We think these predictions are not endemic to economic science, but to a history of accumulatory, command and control dynamics which, via longstanding institutions including patriarchy and colonialism, have found their apex in capitalist realism: “the widespread sense that not only is capitalism the only viable political and economic system, but also that it is now impossible even to imagine a coherent alternative to it.” Short a few weeks of predatory feeding, the growth-based model shows its weakness against the apocalypse. Another veil is lifting.

What else can we see? What will the world look like whenever “this is over” (and how will we know when it is)?

Could this be the herald of another political economy based on abundance, not scarcity and greed? We can help nature to restore itself, cut down emissions, our consumption of mass manufactured and designed-to-break-down crap. We can radically curtail speculative ventures and fictitious commodities. Slash inequality from the bottom up, spend our time away from bullshit jobs to reimagine the world. Use this free time to reconnect, cherish our aliveness, break out of containment, care for each other, grieve what we’ve lost and celebrate what we still have.

We do have the frameworks, we have been creating this capacity for quite a while. From localized, yet globally connected systems of production that can rapidly respond to urgent needs without depending on massive global chains, to ways to organize the workforce into restorative and purpose-oriented clusters of people who take care of each other. This new economy will need a new politics and a more emancipated relation to the State: we have tried it and succeeded. What new worlds (many worlds are possible) can we glimpse from under this lifted veil?

Here’s a question: did you already know about these potentials? Are we still having this conversation among ourselves, or have these terrible circumstances gifted us with an opportunity for (apocalyptic) clarity? The normal is collapsing, while our weirdness looks saner than ever before. 

Timothy Leary famously called for us to “find the others“. I think that the others are all of us, and this may be the moment where more of us can recognise that. A few years ago, we created an accessible, easy to use platform to share the potential of the Commons with everyone. Today it’s more relevant than ever. The projects we work on (Commons Transition and DisCO) are based on two simple precepts:

1. Everyone can become a commoner
2. Commoners can make more commoners

This is why we strive to create accessible and relatable frameworks for people to find the commoner within themselves. But we need to grow out of our bubbles, algorithmically predetermined or not; we need to rewild our message beyond the people who already know. Movements like Degrowth, Open Source software and hardware, anti-austerity, Social Solidarity Economy, Ecofeminism, Buen Vivir…we are all learning from each other. We must continue to humbly and patiently pass the knowledge on, listen to more voices and experiences, and keep widening the circle to include everyone, until there are no others.

Please share this article with anyone who may benefit from these “crazy ideas” that suddenly don’t look so crazy anymore. Start a conversation with people who, aghast at the rapid collapse and lack of reliable systemic support, are eager for new ideas, solutions, hope. The greatest enclosure of the commons is that of the mind: our capacity to imagine better worlds, to be kinder to each other and to the Earth. This will not be an easy or straightforward process. We need to hold each other through the loss and pain. We need to keep finding the others among all of us, until there are no more.

• Originally published in Stacco.works
• Cover art photograph by Antonio Marín Segovia
• “On Panic Buying” by the Sam Wallman and Miroslav Sandev
• “We Must Reimagine Everything” was originally published in Spanish by Miguel Brieva Clismón. It was translated to English by Guerrilla Translation

The post No New Normal appeared first on P2P Foundation.

When talking about enclosures in the Commons, we usually think of natural or cultural resources. But there’s something else that’s vulnerable to enclosure, which I hesitate to describe as a “resource”: emancipatory imagination. One of the worst effects of capitalist realism is the endless bad-mouthing of alternatives to its toxicity. With this in mind, I’d like to share with you some extraordinary examples of imaginative prototyping exercises towards commons-oriented futures  — presented by the very people who will bring them about in the face of darker possibilities.

I recently had the honor of teaching a group of 18-28 year olds taking part in an initiative called YIP, or “Youth Initiative Program”.  YIP describes itself as a program for social entrepreneurs and personal growth. At first, I was hesitant about agreeing to participate. I believe “social entrepreneurship” wedges profiteering in as the payoff for taking people and planet into account — a well-meaning but doomed attempt. Still, it was a chance to speak and share the language of the commons with a decidedly different demographic than the usual P2P/Commons/eco crowd, so I accepted the offer.

On the second week of December I arrived at the Findhorn community, located on the Scottish Highlands, not sure what to expect. On the first day of teaching, I found the group to be very friendly, if unclear of what this commons and P2P stuff was all about. As we got started, one of the students interrupted me during the first presentation.

– “What is surplus?”

– “Oh, it’s the same as profit”

– “And what is profit?”

Uh oh, I thought to myself. As budding “social entrepreneurs”, I had expected them to be familiar with basic mainstream economics; I thought I’d find the ground primed for me to shoot down its misconceptions and vices. Shockingly, this was not the case. Some of the students were familiar with economics from prior interest and experience, but overall, they had focused on personal and group work rather than the realities and possibilities of the world beyond their immediate circle.

Over the following days the teaching proved a lot more challenging and involved than I had expected, but I wanted to make sure that the group understood everything.

“These are complex concepts, but I’m not going to dumb them down for you, because you are not dumb – you can get this”, I told them. And did they ever.

We soon found a rhythm, grasping the overall systems of the commons and P2P, cosmo-local production, etc. — not as something to rote memorize and parrot back, but by recognizing commoning as something commonplace in our interactions with the world, yet often made invisible.

During the second half of two of the sessions, I asked the students to prototype an Open Coop and a municipalist coalition five years into the future. If you are not familiar, Open Coops are locally grounded, yet transnationally networked cooperatives that are commons-generating, multi constituent, and with a focus on social and environmental work. If you want to find out more, read this article. Meanwhile, a municipalist coalition is an “instrumental” electoral vehicle through which diverse political actors, (Pirates, lefties, greens, occupiers, hackers, feminists, and those unaffiliated with political parties) can present themselves for election through bottom-up participative structures (find out more about municipalism and P2P politics here).

The remit for both exercises was to imagine the (successful) Open Coop or Municipal platform five years into the future. The groups would deliberate and prepare for a TED-style short presentation. In the case of Open Coops, they would explain how their projects would fit within the criteria described above. With P2P politics, they had to base their project on an existing city or town, taking local conditions into account but also allowing for transnational movement building with other locales.

I have done this exercise several times over the last few years with 30-60 year olds, mainly. What emerges is always exciting but, once the workshop is over, I don’t imagine most of the attendees going off to form their own Open Coops or Municipalist coalitions the next day. What happened at YIP was quite different. Not only had the group understood and internalised the logics of the Commons and Peer to Peer, but they flawlessly articulated exciting visions for commons-oriented markets and politics. The prototypes, which you can see in the videos below, were nothing short of staggering. They also felt realistic and doable. More importantly, the Yippies (no relation to Jerry Rubin and co… I think!) were genuinely excited about their ideas and looked forward to making them a reality in some form or another.

The videos were recorded on a whim and a cellphone cam, so the sound and image quality aren’t stellar, but the short presentations are focused and easy to follow.

Here is the video on Open Coops.

And here is the video on municipalist coalitions practising P2P politics.

On balance, it was a very satisfactory week, both for the students and myself. In a closing circle, they expressed an awakened interest in politics and economics, subjects which some of the students had previously found irrelevant or unsavoury. As one Yippie said, “I didn’t realise that what I disliked was capitalist economics, or neoliberal policies. I am now ready to explore the alternatives we’ve talked about this week”.

The experience at YIP has proven to be momentous for me, and I am now much more invested in bring Commons pedagogy to newer generations. They are decidedly not dumb. They can make this happen, but we need to do everything in our power to make sure they do. A toast: here’s to the Yippies and the futures they can co-create.

The Yippies have a crowdfund going to fund an internship to engage with global communities, biodynamic gardeners, alternative education, the arts, and social and agricultural initiatives. Please consider supporting them in this endeavour. Based on our conversations, I am certain they will take the opportunity to develop some of the prototypes shown in the videos while developing their understanding of the commons in practical ways. Thank you.

The post New generations meet new alternatives: the Commons and the Youth Initiative Program appeared first on P2P Foundation.

GT’s model is an extensive overhaul of an orphaned open source governance protocol ^[1], which we have been substantially overhauled to better fit our needs. The adapted model explicitly incorporates the key practices of Open Cooperativism (a method combining the ideas of the Commons and Free Culture with the social tradition of the cooperative movement), Contributive Accounting (a form of accounting where contributions to a shared project are logged to ensure fair distributions of income and livelihoods) and, uniquely in this space, feminist economics and care work as essential elements ^[2].

After years of discussing the model, we decided to collectively reimagine it by convening a group of experts on decentralised/non-hierarchical organizations, facilitation, peer governance, distributed tech and mutualized finance. We called this process “Guerrilla Translation Reloaded“, which culminated in a new version of the model: The Commons-Oriented Open Cooperative Governance and Economic Model (currently at version 2.0)

The full model can be read in the link above, but this article takes a narrative approach to answer two very simple questions: what is the model’s logic, and how does it work?

The best way to understand it may seem counterintuitive at first. If Guerrilla Translation is a co-op, think of the co-op members as shareholders. Okay, like in an evil corporation, but bear with us. Each member is an owner, holding different types of shares in the collective. These correspond to tracked “pro bono” (commons-oriented voluntary work chosen by the translators) and “livelihood” (paid) work, as well as reproductive or care work. Shares in these three types of work determine how much is paid on a monthly basis. Where does the money to pay shares come from, and how are they paid? From the productive work performed by the worker-owners — in GT’s case, that work is written and simultaneous translation, copyediting, subtitling, and related services. We will explain the “how” below.

In short, the more effort and care put into the collective, the larger the share. This is not a competitive, game-theory influenced scheme; it’s a solidarity based strategy for economic resistance that allows all members to contribute according to their capacity. All members create value; part of this value is processed through a market interface (the agency) and is converted into monetary value, which is then pooled and distributed to benefit all value streams. We call this value sovereignty. And, although the default decision making protocol is virtually identical to a traditional coop’s “one member, one vote” principle, your shares can influence decision making in critical situations, such as blocked proposal.

How is this type of share-holding a contrast to that found in a corporation? Let’s break down the differences. While shareholders in a corporation accrue power through money, in our model, power is treated differently. The descriptions are power-to and power-with, accrued via productive and reproductive work taken for the health of the collective and the Commons. A corporation (or a start-up, or any capitalist business) employs wage labor to produce profit-maximizing commodities though privately owned and managed productive infrastructures. By contrast, in an Open Coop, we work together for social and environmental purposes while also creating commons and building community, locally and/or globally. The model allows us to turn our talents to worthwhile, not dead-end, causes. This is how we are practicing economic resistance.

The Open Coop Governance Model in Guerrilla Translation: How does it work?

We have established that Guerrilla Translators perform two types of productive work: pro-bono and paid (more about reproductive or care work later). If we take written translation as an example, both types are essentially identical. They are performed by the same team, using the same methods, working collectively, and sharing both the work and the eventual rewards. So, what are the differences?

Pro-bono translations are the ones we choose to do ourselves, based on our enthusiasm for the original material and well aligned with our values. This doesn’t make us unpaid volunteers, though. It all boils down to the way we choose to distribute value. To us, a pro-bono or a paid translation has the same value – literally. We assign a (cost) value for all work we do, whether it’s a self-selected pro-bono piece for publication on our blog, or work contracted by a client. Our model of income distribution diverts a portion of every paid/contracted job towards fulfilling the value of the pro-bono work shares accrued by our members. This has several functions. First, it allows all members of the collective to gain an amount of income from their productive work, whether it was pro-bono or paid. Second, collective members are not put into competition among themselves for paid work, nor for the “best” paid work (based on the per-word rate). All work is valued internally at the same rate, regardless of the external prices which are variable.

We have several pricing tiers for our clients. Metaphorically, there’s a pay-it-forward spirit involved here on the client side, but it’s more like pay-it-backward-and-forward internally in the collective. Clients with the greatest financial means who are aligned with our principles and wish to provide support for our knowledge commons are offered the top tier rate – this is still quite competitive, in fact at the lower end of typical translation pricing. There will be a penny or two per word that these clients are directly donating to our pro-bono shares and also towards any contract jobs we accept for clients with minimal or bare-bones budgets (including small co-ops, activist collectives, non-VC startups, and others). This sliding scale helps us nurture relationships and help support collectives and initiatives with the least financial means so it is fair for everyone.

The soft stuff is the hard stuff: the importance of a care work

So far, we have mainly spoken about productive, tangible work: translations, editing, formatting. These tasks are mostly word-based and therefore, easy to quantify and assign credits. But what about everything that leads, directly or indirectly, to paid work? Searching for clients, project management, quality control, relationship and trust building, etc. – all the invisible work that goes into keeping afloat? This is reproductive work, or care work.

In GT. we distinguish between two types of care work: that for the health of the collective, and that for the living beings within.

When talking about caring for the health of the collective, we conceive it as a living entity or system, even a commons. The emergent values of this system are encoded in the governance model and embodied by the collective’s practices and legal-technical structures ^[3]. To maintain a healthy collective we choose to honour our collective agreements, maintain our communication rhythms, and distribute the care work needed to make the collective thrive. Other ways to care for the health of the collective include coop and business development, seeking and attending to clients, making sure our financials are up to date and everything is paid, maintaining active relationships with authors, publishers, following through on our commitments… everything that you’d consider as “admin” work in a traditional agency or co-op, and on top of that, everything else that’s easily forgotten if you’re not doing it yourself. It’s literally invisible work to those who don’t acknowledge it, and work that many feel unjustifiably obligated to take on.

The difference is that in Guerrilla Translation, these activities aren’t assigned to set roles. Instead, all “caring for the health of the collective” aka care work items are modular, easily visualized, and can be picked up by any collective member. In fact, those members may belong to one or more work circles, which steward certain areas, such as community, sustainability, networking, training, tech, etc.

Additionally, when we speak about care work for the living beings who make the collective, we refer to the individual Guerrilla Translators who mutually build trust and intimacy to care for and support each other. Our cooperative practices should never be solely dependent on technology or protocols, including the governance model. These are only tools to facilitate and strengthen our collaborative culture.

We believe that cooperative cohesion is primarily based on healthy, consent-based heterarchical relationships. To foster these we have committed to certain regular practices, such as mentoring — where we practice and document peer learning in the collective’s tools and practices — and mutual support — where we look after each other and care for our mutual well-being, attuned to everyone’s moods, needs and larger realities beyond the collective.

Every member, whether in training or longstanding, is supported by a specific person who has their back. Every member has someone else’s back. Supported members have a safe space to express themselves to be cared for and heard within the collective. In this relationship, they may also be reminded of their commitments, etc. Conflict resolution is handled through the mutual support system, ensuring the distribution of personal care work. This has been a very basic overview of the model’s structural (credits and shares) and cultural (care work) qualities. If it raises more questions than it answers, or if you’re simply curious, you can read the full model. In the following sections, we will visualize the ways in which the model can work.

What this looks like in practice

Meet “Jill”, a Guerrilla Translator. Today she’s got a little bit of a time and has chosen an article to be translated. Maybe she proposed it, or maybe she picked it up from an existing list of material waiting to be translated. She contacts the author to let her know that GT would like to translate and publish the article, and asks for any required permission if necessary, etc.

This describes a pro-bono translation. Jill will work alongside “María”, a copyeditor, and “Deb”, who’ll take care of the web formatting and social media promotion of the article.

The article is 1000 words long. This wordcount is processed through GT’s internal credits protocol, with this pro-bono translation valued at 0,16 credits per word. Once completed, 160 Love credits will be created. This is how they are split:

• 80 for the translation (Jill)
• 40 for the copyediting/proofreading (María)
• 10 for pre production (Jill, as she chose the article and contacted the author)
• 20 for formatting (Deb)
• 10 for post production (Deb, as she will be promoting the translation doing social media, etc) ^[4]

Let’s imagine that this is the first time that Jill, Maria and Deb have done a pro-bono project for GT. Once the project is accounted for, their respective pro-bono shares will look like this:

• Jill has accrued 90 Love Credits
• María has accrued 40 Love Credits
• Deb has accrued 30 Love Credits

A week passes, and an author or client wants to contract GT to translate an article. This is called livelihood work. The material is chosen by the client (obviously), and the deadline negotiated with the collective. Coincidentally, the text to be translated is also 1000 words long (amazing how our examples are identical!). GT’s agency side uses a sliding scale for prices. This client is a small, open source-oriented NGO, so the price is quoted at 0,12 € per word. The team will be Jill as the translator and María as the editor. Note that unlike the pro-bono translation above, there is no web formatting to be done. Once the translation is completed, the client owes GT 120 €, but this money will not be paid directly to Jill and María as income. This money will be held until the end of the month in a digital trust dedicated to maintaining health of the collective. Meanwhile, once the translation is complete and sent to the client, Jill and Maria will have accrued the following Livelihood Credits:

• Jill has accrued 80 Livelihood Credits
• María has accrued 40 Livelihood Credits

For the sake of simplicity, we’ll assume that these are the only pro bono and agency translations undertaken in the history of the collective. Now it’s getting toward the end of the month and the Guerilla Translators are ready to distribute! There are exactly 120 euros in the bank account ^[5]. This is how they will be distributed:

• 75% of the funds will fulfill Livelihood credit shares
• 25% will fulfill Pro-bono credit shares

These percentages have been chosen to balance the time needed for paid work while not forgetting to set aside some time for the vital pro-bono side. Now, we will divest those 120 € within the trust and into two “streams”:

• The Livelihood Stream receives a total of 90,00 €
• The Love Stream receives a total of 30,00 €

This is now divided among the member’s shares in the following way:

Livelihood Stream: Jill holds 67% of the “shares” (80 credits of 120 total), while María has 33% (40 credits of a 120 total). So out of 88,80 € allocated for the Livelihood Stream, Jill will receive 60,30 €. María receives 29,70 €.

Love Stream: Jill holds 56% of the shares (90 credits of 160 total). María has 25% (40 out of 160) and Deb has 19% (30 out of 160). So, out of 30 € allocated for the Love Stream, Jill will receive 16,80 €, María 7,50 € and Deb 5,70 €.

Totalled up, this is the money that gets paid to the three active members:

• Jill receives 77,10 € (her Livelihood and Love work combined)
• María receives 37,20 € (her Livelihood and Love work combined)
• Deb receives 5,70 € (Just Love work, as Deb hasn’t performed any livelihood work this month)

This totals 120 €. Magic!

One example among many

This is one situation. During another month, María may have done much more editing work, which takes less time than translation. Deb may have done more care work (more on that later) in both the Love and Livelihood streams. New people may have come in, maybe there’s been a windfall! The model can account for all these and other possibilities while also being dynamic in changing circumstances. It’s a “Team Human” model where the technology is kept flexible, and updates to serve the qualitative experiences of the collective, not just the measurable ones.

The secret life of Livelihood, Love and the ways of measuring credits

As you may have noticed, if 1 love credit equals 1 euro, in the example above we’ve only paid down 30 Love credits (25% of distributed funds) in euros. As 160 Love credits were created with the pro-bono translation, this still leaves 130 which haven’t been paid in money.

The credits that have been converted into money and transferred to individual’s accounts are called Divested credits, ie: they’ve been paid down. The unpaid credits are considered Invested credits: active credits that have yet to be paid. If you think about it, on a month by month basis 75% of Love credits will be “invested” rather than divested/paid. In essence, the coop has an ongoing debt with its own pro-bono/Love stream which will be paid back on a rolling basis. ^[6]

The same situation is also applicable to Livelihood credits. As 75% of earned credits are divested, 25% will remain invested. Both types of credits (Love and Livelihood) can be divested or invested. Meanwhile, the sum of both are considered Historical credits.

“Why so many? So confusing!” Yeah okay, but complexity allows for dynamism, nuance and catering for the different life circumstances and preferences of Guerrilla Translators. Reality is complex, and we want this to work in many real situations.

For now, it’s important to make clear that the total amount of historical credits you have accrued reflect your investment in the organization. Whether it’s productive or reproductive work, it all gets tracked: this informs our governance.

While in typical daily situations, all Guerrilla Translators have what amounts to “one member one vote” rights, historical credits come into play when making critical decisions such as blocked discussions, large structural changes to the governance model, and legal structure changes. In these rare yet important situations, votes can be weighed against an individual’s historical credits.

Meanwhile, the invested/divested ratio helps clarify which members are prioritized for Livelihood work. Given that livelihood work gets divested at a 75% higher rate than Love work, we want to make sure that everyone has a chance to perform it, and that incoming work is offered to those with a higher invested ration first. Similarly, when measuring care work the invested/divested ratios helps clarify when individuals may be benefitting monetarily in lieu of caring for the collective (and its members). In these cases, the ratio is used to determine whether to divest less and agree to a renewed commitment to care work.

In essence, care work is measured in hours, not credits, but it is only entrusted to members who have already gone through a 9-month “dating” phase before becoming fully committed members. All care work hours are instantly turned into historical credits. The Governance Model also describes two scenarios for care work hours: one in which these are paid from an seed-funding pool and a second when once the Open Coop is stable, it is entirely demonetised, with members committing to a set amount of hours each month and adjusting accordingly when there are any discrepancies. ^[7]

Why have we chosen this model?

Imagine that María is single mother with two kids to take care of. She wants to do socially useful work, but her material realities don’t allow her that privilege. By working with Guerrilla Translation she a) can perform paid/livelihood work for causes that matter and b) will not “lose” income by doing pro-bono work – ie, translations that would not otherwise get funded, but which should still be translated.

In fact, she could spend most of her time just doing paid/livelihood work, and it would still benefit the pro-bono/love side (and vice versa). The model addresses the possibility of internal competition for “paid work” overshadowing the social/activist mission of the collective. In short, contributing to the Commons also makes your livelihood more resilient. In turn, you make the Commons more resilient by creating new commons and facilitating communications. The same can be said about care work. The more you demonstrate care for the collective, the more resilient and healthy it will be. If any member can’t contribute a similar proportion of care work as the rest, the member will simply have a proportional amount of their credits deducted and will be encouraged to compensate by committing to more care hours.

In summary, the model is designed to find an optimum balance between paid, pro bono and reproductive work, with equity and continued dialogue at the center.

And much, much more

Here we have touched on some of the characteristics of the model. The full version looks at every aspect in detail, including roles and responsibilities, onboarding and mentoring, the legal/technical backdrop, community rhythms, graduated sanctions, payment mechanics, decision making, and much more.

If you are interested in joining or collaborating with Guerrilla Translation, or are researching or writing about new forms of commons-oriented accounting (and accountability!), you are now much better prepared to grasp the model in its entirety:

Commons-Oriented Open Cooperative Governance Model V 2.0

Meanwhile, for easy reference we are providing below a summary of the model’s main featured and a list of the materials that influenced its creation.

Open Coop Governance Model TLDR

In short: Guerrilla Translators undertake both pro-bono and paid translation/editing work. These types of productive work are accounted for in internal credits (1 credit = 1 Euro), creating shares. Net funds held in GT’s account are then distributed on a monthly basis: 75% of these are used to pay down members’ agency (livelihood) shares. The remaining 25% is used to pay for pro bono (love) shares. Reproductive work is tallied in hours and distributed according to each members ratio of benefits vs. contributions.

Below is the protocol for the model’s main characteristics. These can be applied as a bare-bones formula for other commons-oriented service collectives. Hyperlinks direct to specific sections of the full governance model text or to the Guerrilla Media Collective Wiki.

• The Open Coop performs socially-oriented pro-bono and paid work.
• Pro-bono work creates relationships and social capital which (can) lead to paid work.
• Both forms of work are tallied into credits.
• Net earned income is distributed to fulfil members’ shares, allocated as: Paid (75%) and Pro-bono (25%).
• Client prices are on a sliding scale but members’ credits accrued are stable.
• Higher (client) prices lead to surpluses, used to accelerate pro-bono credit payment.
• There are three levels of participation: Casual/unpaid (commons-based peer production); Dating/partly paid (Commons/coop onboarding process); and Committed/paid (Commons and Coop full membership).
• Casual members have no responsibilities and Committed members review their work for inclusion, or not
• Dating members have ongoing responsibilities (pro-bono and care work) during a nine month trial periodbefore mutual decisions are made about becoming Committed. They are peer mentored by the collective and continually evaluated.
• Committed members have ongoing responsibilities (pro-bono and care work), evaluated quarterly. Members unable to maintain these are downgraded from the Coop.
• Care and reproductive work is valued as highly as productive work. “Care” means caring for the health of the collective and also caring for its individual members.
• Care work is valued in time and entrusted selectively by committed members.
• Decision making is made by consent. Committed members’ votes are binding.
• Reproductive care work and productive pro-bono and paid work affect each member’s standing in the coop, as seen in their total credits over time.

Suggested Reading

First is a summary article of our GT Reloaded event, documenting the main discussions and takeaways from the encounter, where we picked apart and reimagined the governance model:

• Punk Elegance: How Guerrilla Translation reimagined itself for Open Cooperativism (article) “The future of the project seems really bright because of the clarity of vision. Doing meaningful social and political work for groups and projects isn’t just an afterthought. The determination to build that into the org structure speaks volumes to the wisdom of the group: that investment of time is powerful, that translators and editors should be able to openly do passion work, following their hearts together, and that collective prioritization teaches everyone involved, and nurtures and hones shared values.” See also the Guerrilla Translation Reloaded Full Workshop Report for a more detailed account.

Following is a list of articles, papers, videos on things that have influenced our governance model and general philosophy. They also explore some of the tensions we have tried to reconcile: between metrics and the immeasurable, system design and lived experience, and productive and reproductive work.

• Patterns for Decentralised Governance and why Blockchain Doesn’t Decentralise Power… Unless You Design It To (Video and article) “There is a lot of anticipation for how blockchain and other decentralising technologies are going to drastically reshape society, but do they address power? “If you take a step back from the technology, if you look at the challenges we face in wider society, and you look at the history of social change, if you step back and just consider for a minute: “how can we decentralise power?”, then “build a better database” feels like a pretty weak answer. To me, it seems obvious that some of the most urgent power imbalances fall on gender, race, and class lines.”
• Patterns for Decentralised Organising (e-book) “I’m not so interested in what you’re working on together, I’m just going to focus on how you do it. To my way of thinking, it doesn’t matter if you’re trying to build a better electric vehicle, or develop government policy, or blockade a pipeline; whenever you work with a group of people on a shared objective, there’s some stuff you’re going to deal with, some challenges. How do we decide what we’re working on? who does what? who can join our team? what are our expectations for each other? what happens when someone doesn’t fulfill those expectations? what do we do with disagreement? how do decisions get made?” ^[8]
• The Financialization of Life (article). “Do we want everything in life to be a transaction, as the market totalitarians propose? Or do we want to be citizen-commoners, co-creating shared value in freely associating communities? These differences matter, and Salvatore Iaconesi has written a brilliant analysis of the potential dangers of uncritically applying the blockchain to human life.”
• Re-imagining Value: Insights from the Care Economy, Commons, Cyberspace and Nature (booklet). “What is “value” and how shall we protect it? It’s a simple question for which we don’t have a satisfactory answer. For conventional economists and politicians, the answer is simple: value is essentially the same as price. This report explains that how we define value says a lot about what we care about and how we make sense of things — and the political agendas we pursue.”
• There is an alternative: participatory economics (interview) In this interview, Michael Albert — co-founder of Znet — reflects on the vision of participatory economics, and how it could take us beyond capitalism. “For the Occupy movements, and for other projects and movements which are rousing and continuing all around the world, to all together merge into a massive project that is truly oriented to engender a classless, feminist, inter-communalist, participatory future — I think their membership will have to be in command, not some elite at the helm. And I think those memberships will have to know the broad defining attributes of where they are trying to go, so they use tactics and strategies consistent with getting there.”
• From Platform to Open Cooperativism (article) “Two cooperative movements are important in this discussion: Platform Cooperativism, and Open Cooperativism. One may be more publicly visible right now, but they have much in common. These movements marry the power of digital networks with the rich history of the cooperative movement. How do these approaches compare? Are they redundant, complementary, mutually exclusive? What exact problems do they solve, and what outcome do they seek? In this article, we explain their origins and characteristics, and see how the actions proposed by these movements can work together, helping us form resilient livelihoods in our networked age.”
• Why do we need a contribution accounting system? (article) “With the advent of the Internet and the development of new digital technologies, the economy is following a trend of decentralization. The most innovative environments are open source communities and peer production is on the rise. The crowd innovates and produces. But the crowd is organized in loose networks, it is geographically dispersed, and contributions to projects follow a long tail distribution. What are the possible reward mechanisms in this new economy?”
• Blockchain technology : toward a decentralized governance of digital platforms? (academic paper) “In the same way, blockchain technology has enabled the emergence of new projects and initiatives designed around to the principles of decentralization and disintermediation, providing a new platform for large-scale experimentation in the design of new economic and organisational structures. Yet, to be really transformative, these initiatives need to transcend the current models of protocol-based governance and game-theoretical incentives, which can easily be co-opted by powerful actors, and come up with new governance models combining both on-chain and off-chain governance rules. The former can be used to support new mechanisms of regulation by code, novel incentivization schemes and a new sense of ownership over digital assets, whereas the latter are necessary to promote the vision, and facilitate the interaction of commons-based projects and initiatives with the existing legal and societal framework.”
• Holo: The evolution of cloud computing (article) “This is an attempt to communicate Holo in simple, clear language (with a bit of playfulness to keep it entertaining)” and A Futurist’s View on Holochain, The Evolution Of Blockchain, (video). An easy to understand video walk-through on Holo’s architecture and potential.
• Blockchain Just Isn’t As Radical As You Want It To Be (article). “Today, Silicon Valley appropriates so many of the ideas of the left —anarchism, mobility, and cooperation— even limited forms of welfare. This can create the sense that technical fixes like the blockchain are part of some broader shift to a post-capitalist society, when this shift has not taken place. Indeed, the blockchain applications that are really gaining traction are those developed by large banks in collaboration with tech startups — applications to build private blockchains for greater asset management or automatic credit clearing between banks, or to allow cultural industries to combat piracy in a distributed network and manage the sale and ownership of digital goods more efficiently.”

Footnotes

The post The Open Coop Governance Model in Guerrilla Translation: an Overview appeared first on P2P Foundation.

The School for Civic Action in collaboration with Commons Rising are inviting commons initiatives and commoners to come together to initiate a UK wide Commons Assembly. This is an open platform to meet others, exchange knowledge and to see if there is an appetite for an ongoing UK Commons Assembly.

The Commons discourse is informed by an idea, which has been around for hundreds of years. In a contemporary context of much inequality, the Commons discourse introduces models of sharing. The Commons are about the assets that belong to everyone, forming resources that should benefit all, rather than being enclosed to just a few.

The aim of the day is to put on an exhibition showing the wealth of Commons projects happening in the UK. There will be discussions as well as workshops to inform the public about the commons. It is also an opportunity to vision how the commons might work beyond the individual projects and to set up practical outcomes going forwards.

You will see commons initiatives from each of the following areas Health, Food production, Food distribution, Housing, Economy/Money, Energy, Culture, Waste, Commons Law and Charters, Digital Commons, Governance of the Commons, Land use/ownership, Transport and Technology.

The ambition of this event is to continue beyond this event in formats decided by the participants and contributors on the day.

Register through Eventbrite

@publicworksuk Facebook

Programme PDF:

Uk Commons Assembly_tate Exchange Programme by P2P Foundation on Scribd

The post UK Commons Assembly, School for Civic Action, 20th July 2018 appeared first on P2P Foundation.

In the lead up to the Open Coop 2018 conference, Richard Bartlett and Natalia Lombardo (Loomio, Enspiral, the Hum) will join me in hosting an action-oriented workshop on Commonspoly at Newspeak House, London.

Commonspoly is a hacked version and critique of the game Monopoly, where the goals are to first re-municipalize private goods and then turn them into Commons. Rather than compete against each other, players must overcome ingrained training and ‘rational’, self-interest maximizing behaviours and instead learn how to cooperate to create a commons-oriented locality. It’s also great fun to play and a good challenge.

We’ll be playing with several boards simultaneously, which will make for a lively game. Apart from enjoying a fun and thought-provoking board game, we’ll also be chatting about commoning, radical politics, collaboration and much more in the context of the game.

The workshop is free but places are limited!

Please sign up by simply commenting on this post or writing to contactATp2pfoundation.net.

It will be held on Sunday the 22nd of July at 1:30 PM at:

Newspeak House, 133 Bethnal Green Rd, London E2 7DG, UK.

Also at Newspeak house: Join Richard and Natalia the previous day (Saturday July 21st) for a Masterclass on Decentralized Organizing.

Want to learn more? Watch the video or read the text below, reposted from Commonpoly’s website:

About Commonspoly

Hi there, we hope you had a safe journey, welcome to Commonspoly’s utopia!

Commonspoly is a free licensed board game that was created to reflect on the possibilities and limits of the commons as a critical discourse towards relevant changes in society, but to do it playfully. This game is an ideal device to introduce commons theories to groups in a pedagogical and enjoyable way. But it’s also great for boring, rainy afternoons!

And another thing, Commonspoly is an attempt to repair a misunderstanding that has lasted for more than a century. Back in 1904 Elizabeth Magie patented The Landlord’s Game: a board game to warn about, and hopefully prevent, the dangerous effects of monopolism. Years later she sold the patent to Parker Brothers, who turned the game into the Monopoly we know today: a game that celebrates huge economic accumulation and the bankruptcy of anyone but you.

Commonspoly turns the basic features of the traditional game upside down in an effort to imagine a possible world based on cooperation instead of competition. But is it possible to play a board game where the players have to find ways to work together, not beat each other? Well, the cycles between financial crises are shortening, global unemployment rates are skyrocketing, ice caps are melting, and we all have that hard-to-explain, creepy feeling… In this game, it’s a race against time and every player’s help is more than welcome! It’s not all bad news – we have some powerful, community-based tools to use in this struggle against the apocalypse. Let’s get down to business: we have urban, environmental, health and knowledge-based common goods to preserve!

We are working on a new version, which is going to be available this summer. Feel free to contact us if you have any questions: [email protected]

The post Learn to Play Commonspoly: London, Sunday July 22nd @ Newspeak House appeared first on P2P Foundation.

AureaSocial’s entrance

SELF-MANAGEMENT SPACE OPEN TO THE WORLD FROM 2O11

We date back to 2011 when the Cooperativa Integral Catalana (CIC) was consolidated after a year of work and having actively participated in the mobilizations of the 15M, a movement formed by people who are free and independent from the political parties, which made the possibility of practicing self-organization resonate in the minds and consciences of many people and made it possible to remember that only people save people.

In this context, we found that the CIC’s permanent assembly began to run a space which a family with close affinity to social movments had ceded to them, to stop the Banco Popular from evicting the property. This bank was attempting to halt the mortgage agreement that they had with this family business.

As it was all done confirming to legality, after some time the court of Barcelona issued a judicial resolution where the Xarxa Integral de Profesionals y Usuaries SCCL, a cooperative tool of the CIC became the holder of the rental contract until 2023.

Here began a new stage based on self-management, which meant without subsidies nor from the state neither any regional or municipal aid of any kind.

During all this time, Aurea Social, a local of 1400 squaremeters located in the Poblet neighborhood (Sagrada Familia) is linked to, related with and  visited by all kinds of activists, communication and media channels, researchers of many different fields coming not only from Catalonia and Spain but from all over the planet earth.So much so that we have received visits and invitations to explain our self-managed experiences to places all over Europe, America, Asia, Africa and even Oceania.

Anthropologists, Sociologists, Political Scientists, Journalists, Universities, Cooperative Federations from all over the world have visited and communicated with us. We have been in touch with many different people, even with those who have not invented anything but have simply decided to make reflections, decisions and action for a way of life with parameters opposed to capitalism from a constructive and inclusive attitude with those people and collectives who understand that the real revolution is not possible without an individual and collective transformation based on mutual support, assembly, and horizontal and non-hierarchical organization

In this journey we have tried to be honest and sincere with ourselves and we have promoted and continue to promote individual and collective self-managed projects and the concept of the common as theoretical and practical reference.

In fields such as Health, Housing and Education we have collaborated with many people who wanted and felt the need to manage their lives from the sovereignty and not from the submission to the criteria of the system. Not everything has been a success, precisely in these aspects that we have been most self-critical and we have observed that our proposals in this respect without the necessary resources were simple intentions.

For this reason, the bet of giving shelter to productive projects throughout Catalonia when many of them were not viable within the capitalist system,within the networks generated by the Integral Cooperative became possible, it could be said that in these years we have put our legal tools at theservice of more than two thousand projectsto many different types of activities that one can imagine…

This is where our self-management strategy has proven most effective.

We have promoted a social economy outside the capitalist system in social currency that has moved the amount of 400,000 units only in last year

Today, after 7 years we are at a crossroads.

The Capital is once again putting pressure on the self-managed organizations and on our spaces.

We want to make a call to all the organizations of activists, self-managemened projects, anti-authoritarians, foundations, grassroots organizations, popular and libertarian associations from all over the world to support Aurea Social in this moment of attack of the Bank (Banco Popular /Santander) and the Capital against the self-managed spaces.

Now more than ever we need your support and not only your political but also your financial support to face this attack that wants to expel the Cooperativa Integral from a neighbourhood of Barcelona where we the witnesses that another way of life is possible.

We have generated an oasis of self-management in the midst of a capitalist, gentrified and submissive context with the forms and customs of domination that we neither share nor promote.

We need spaces where freedom of expression can be guaranteed, where in order to be free it is not necessary to be submissive to the authorities that are daily violating civil rights in Catalonia and in the Spanish state, in the present situation and in the future it is very important to maintain liberated spaces that do not depend on the state or in any of its instances in order to ensure that the culture of freedom is not threatened by the economic power of Capital.

We, therefore urge you to participate within your best ability in the crowfunding that we have set in motion which aims to raise funds for the collectivization of AureaSocial so that it does not become the property of the Bank.

Union, Action and Self-Management!!!

Photo by Fotomovimiento

The post Solidarity with Aurea Social, the Catalan Integral Coop’s open, self-managed space appeared first on P2P Foundation.

LAUNCHING FOR ADMISSION SEPTEMBER 2018
MA: Design for Cultural Commons – The Cass (London Metropolitan University)

Although a movement and a model of practice there are few courses dedicated to the Commons and even fewer for Cultural Commons. This course is not only to reward you with a post graduate qualification but also to support the movement of the commons through expanding its practitioners and its network. The course is 1 year full time and 2 years part-time (the part-time route allows you to work to earn money and set up your future organisation)

What are Commons and why relevant today:

The Commons discourse is informed by ideas, which have been around for hundreds of years. In current context of much inequality, the Commons discourse offers alternatives and models of sharing. Commons are about the assets that everyone should have the right to, forming resources that should benefit all, rather than being enclosed to just a few.

What you achieve:

In this course you’ll learn how resources are shared, protected, reclaimed, created, governed, used and distributed without overuse and abuse.You will create and develop a live project (anything from a novel to a supermarket) for your new operating organisation. The organisation will be formed, it’s governance designed, its financial structure set out and all policies written using Commoning as a model.

You will gain expertise in applying creative thinking towards asset sharing, mutual resources, self-governance and peer to peer economic models. Collaborating with cultural institutions and government agencies which we will facilitate, will enable you to develop related policies, projects, collaborations and open up new networks to position your Commons organisation. In the UK, co-production is being referred to in some government policies and tenders and the commons have been discussed in policies in the EU parliament. Beyond teaching you to initiate your commons projects and practice, you’ll learn how to raise funds, and make your common sustainable in the long term. On completion of the course, students will have an operational practice/organisation. There will be an array of optional modules, ranging from comparative public policy to social theories and citizenship, micro-economies and digital media. This is complemented with art and design teaching, visual communication and performance to architecture and photography. There is the opportunity to tailor your learning and construct your own unique curriculum.

If you are interested in the MA or wish to join the mailing list for talks, events on Commons contact tDOTkhonsariATlondonmetDOTacDOTuk

Apply by following the link: http://www.londonmet.ac.uk/courses/postgraduate/design-for-cultural-commons—ma/

The post Apply Now for Sept 18! MA: Design for Cultural Commons appeared first on P2P Foundation.

Chris Hedges: A number of the reigning oligarchs—among them Mark Zuckerberg (net worth $64.1 billion), Elon Musk (net worth $20.8 billion), Richard Branson (net worth $5.1 billion) and Stewart Butterfield (net worth $1.6 billion)—are calling for a guaranteed basic income. It looks progressive. They couch their proposals in the moral language of caring for the destitute and the less fortunate. But behind this is the stark awareness, especially in Silicon Valley, that the world these oligarchs have helped create is so lopsided that future consumers, plagued by job insecurity, substandard wages, automation and crippling debt peonage, will be unable to pay for the products and services offered by the big corporations.

The oligarchs do not propose structural change. They do not want businesses and the marketplace regulated. They do not support labor unions. They will not pay a living wage to their bonded labor in the developing world or the American workers in their warehouses and shipping centers or driving their delivery vehicles. They have no intention of establishing free college education, universal government health or adequate pensions. They seek, rather, a mechanism to continue to exploit desperate workers earning subsistence wages and whom they can hire and fire at will. The hellish factories and sweatshops in China and the developing world where workers earn less than a dollar an hour will continue to churn out the oligarchs’ products and swell their obscene wealth. America will continue to be transformed into a deindustrialized wasteland. The architects of our neofeudalism call on the government to pay a guaranteed basic income so they can continue to feed upon us like swarms of longnose lancetfish, which devour others in their own species.

“Increasing the minimum wage or creating a basic income will amount to naught if hedge funds buy up foreclosed houses and pharmaceutical patents and raise prices (in some cases astronomically) to line their own pockets out of the increased effective demand exercised by the population,” David Harvey writes in “Marx, Capital, and the Madness of Economic Reason.” “Increasing college tuitions, usurious interest rates on credit cards, all sorts of hidden charges on telephone bills and medical insurance could steal away the benefits. A population might be better served by strict regulatory intervention to control these living expenses, to limit the vast amount of wealth appropriation occurring at the point of realisation. It is not surprising to find there is strong sentiment among the venture capitalists of Silicon Valley to also support basic minimum income proposals. They know their technologies are putting people out of work by the millions and that those millions will not form a market for their products if they have no income.”

The call for a guaranteed basic income is a classic example of Karl Marx and Antonio Gramsci’s understanding that when capitalists have surplus capital and labor they use mass culture and ideology, in this case neoliberalism, to reconfigure the habits of a society to absorb the surpluses.

In the wake of World War II, for example, the capitalists’ problem was solved by heavy investments in the military and war industry, ideologically justified by Red baiting and the Cold War, and by massive infrastructure projects, including the building of highways, bridges and houses, to move people out of cities into suburbs, where consumption rose. The social engineering projects were done in the name of national security and progress. And they made the oligarchs of that day richer.

“The development of a whole new suburban lifestyle (acclaimed in popular TV sitcoms like The Brady Bunch and I love Lucy which celebrated a certain kind of ‘daily life of peoples’) along with all sorts of propaganda for the ‘American Dream’ of individualized homeownership stood at the centre of a huge campaign to construct new wants, needs and desires, a totally new lifestyle, in the population at large,” Harvey says in his book. “Well-paid jobs were required to support the effective demand. Labour and capital came to an uneasy compromise at the urging of the state apparatus in which a white working class made economic gains, even as minorities were left out.”

This phase of capitalism ended once industry moved overseas and wages stagnated or declined. The well-paying unionized jobs disappeared. Jobs became menial and inadequately compensated. Poverty expanded. The oligarchs began to mine government social services, including education, health care, the military, intelligence gathering, prisons and utilities such as electricity and water, for profit. As a publication of the San Francisco Federal Reserve reportedly noted, the country—and by extension the oligarchs—could no longer get out of crises “by building houses and filling them with things.” The United States shifted in the 1970s from what the historian Charles Maier called an “empire of production” to “an empire of consumption.” In short, we began to borrow to maintain a lifestyle and an empire we could no longer afford.

Profit in the “empire of consumption” is extracted not by producing products but by privatizing and pushing up the costs of the basic services we need to survive and allowing banks and hedge funds to impose punishing debt peonage on the public and gamble on tech, student debt and housing bubbles. The old ideology of the New Deal, of government orchestrating huge social engineering projects under the Public Works Administration or in the War on Poverty, was replaced by a new ideology to justify another form of predatory capitalism.

In Harvey’s book “A Brief History of Neoliberalism” he defines neoliberalism as “a project to achieve the restoration of class power” in the wake of the economic crisis of the 1970s and what the political scientist Samuel Huntington said was America’s “excess of democracy” in the 1960s and the 1970s. It achieved its aim.

Neoliberalism, Harvey wrote, is “a theory of political economic practices that proposes that human well-being can best be advanced by liberating individual entrepreneurial freedoms and skills within an institutional framework characterized by strong private property rights, free markets, and free trade.”

American oligarchs discredited the populist movements of the 1960s and 1970s that had played a vital role in forcing government to carry out programs for the common good and restricting corporate pillage. They demonized government, which as John Ralston Saul writes, “is the only organized mechanism that makes possible that level of shared disinterest known as the public good.” Suddenly—as Margaret Thatcher and Ronald Reagan, two of the principal political proponents of neoliberalism, insisted—government was the problem. The neoliberal propaganda campaign successfully indoctrinated large segments of the population to call for their own enslavement.

The ideology of neoliberalism never made sense. It was a con. No society can effectively govern itself by basing its decisions and policies on the dictates of the marketplace. The marketplace became God. Everything and everyone was sacrificed on its altar in the name of progress. Social inequality soared. Amid the destruction, the proponents of neoliberalism preached the arrival of a new Eden once we got through the pain and disruption. The ideology of neoliberalism was utopian, if we use the word “utopia” as Thomas More intended—the Greek words for “no” and “place.” “To live within ideology, with utopian expectations, is to live in no place, to live in limbo,” Saul writes in “The Unconscious Civilization.” “To live nowhere. To live in a void where the illusion of reality is usually created by highly sophisticated rational constructs.”

Corporations used their wealth and power to make this ideology the reigning doctrine. They established well-funded centers of propaganda such as The Heritage Foundation, took over university economic departments and amplified the voices of their courtiers in the media. Those who questioned the doctrine were cast out like medieval heretics, their careers blocked and their voices muted or silenced. The contradictions, lies and destruction within neoliberal ideology were ignored by those who dominated the national discourse, leading to mounting frustration and rage among a populace that had been abandoned and betrayed.

Read the full text here.

Photo by Wendy Longo photography

The post The Oligarchs’ Guaranteed Basic Income Scam appeared first on P2P Foundation.

The workshop is free but places are limited, so please sign up by commenting on this post or writing to contactATp2pfoundation.net. It will be held at:

WorkHubs, 105a Euston Street, London NW1 2EW, Euston,

Starting at 5:00 PM this Thursday, March 3rd.

Want to learn more? Watch the video or read the text below, reposted from Commonpoly’s website:

About Commonspoly

Hi there, we hope you had a safe journey, welcome to Commonspoly’s utopia!

Commonspoly is a free licensed board game that was created to reflect on the possibilities and limits of the commons as a critical discourse towards relevant changes in society, but to do it playfully. This game is an ideal device to introduce commons theories to groups in a pedagogical and enjoyable way. But it’s also great for boring, rainy afternoons!

And another thing, Commonspoly is an attempt to repair a misunderstanding that has lasted for more than a century. Back in 1904 Elizabeth Magie patented The Landlord’s Game: a board game to warn about, and hopefully prevent, the dangerous effects of monopolism. Years later she sold the patent to Parker Brothers, who turned the game into the Monopoly we know today: a game that celebrates huge economic accumulation and the bankruptcy of anyone but you.

Commonspoly turns the basic features of the traditional game upside down in an effort to imagine a possible world based on cooperation instead of competition. But is it possible to play a board game where the players have to find ways to work together, not beat each other? Well, the cycles between financial crises are shortening, global unemployment rates are skyrocketing, ice caps are melting, and we all have that hard-to-explain, creepy feeling… In this game, it’s a race against time and every player’s help is more than welcome! It’s not all bad news – we have some powerful, community-based tools to use in this struggle against the apocalypse. Let’s get down to business: we have urban, environmental, health and knowledge-based common goods to preserve!

We are working on a new version, which is going to be available later this year. Feel free to contact us if you have any questions: [email protected]

The post Learn to Play Commonspoly: London, Thursday May 3 appeared first on P2P Foundation.

Scuttlebutt is slang for gossip, particularly among sailors. It is also the name of a peer-to-peer system ideal for social graphs, identity and messaging. Scuttlebutt was created by Dominic Tarr, a Node.js developer with more than 600 modules published on npm, who lives on a self-steering sailboat in New Zealand.

Dominic is often offline, but he’s still able to use a social network to communicate with his friends such as James Halliday (a.k.a. substack), who is also often offline. James has also authored hundreds of npm modules, such as Browserify, and is building a shack with his partner Marina on top of 300-year old lava flows in Hawaii.

Dominic and James are a few key figures in a community of eccentric open source hackers gathering in a social network independent from mainstream internet. The unique properties of Secure Scuttlebutt (SSB) make it possible for digital information to spread easily even in the absence of Internet Service Providers (ISP) and the internet’s backbone. What makes that possible is a decentralized protocol based on the mechanics of word of mouth.

Scuttlebutt is decentralized in a similar way that Bitcoin or BitTorrent are. Unlike centralized systems like PayPal or Dropbox, there is no single website or server to connect when using decentralized services. Which in turn means there is no single company with control over the network.

However, Scuttlebutt differs from Bitcoin and BitTorrent because there are no “singleton components” in the network. When accessing the BitTorrent network, for instance, you need to connect to a Distributed Hash Table (DHT, think of it as a huge round table where anyone can come and take a seat). However, to get access to the DHT in the first place, you need to connect to a bootstrapping server, such as router.bittorrent.com:6881 or router.utorrent.com:6881. These are very lightweight servers which simply introduce you to the DHT. They still depend on the existence of ISPs and the internet backbone. Also, those systems are concerned about public information. For instance, with Bitcoin, each peer stores the entire log of all transactions ever sent by anyone.

Secure Scuttlebutt is also different to federated social networks like Mastodon, Diaspora, GNU social, OStatus. Those technologies are not peer-to-peer, because each component is either a server or a client, but not both. Federated social networks are slightly better than centralized services like Facebook because they provide some degree of choice where your data should be hosted. However, there is still trust and dependency on third-party servers and ISPs, which makes it possible for admistrators of those to abuse their power, through content policies, privacy violations or censorship.

In Scuttlebutt, the “mesh” suffices. With simply two computers, a local router, and electricity, you can exchange messages between the computers with minimal effort and no technical skills. Each account in Scuttlebutt is a diary (or “log”) of what a person has publicly and digitally said. As those people move around between different WiFi / LAN networks, their log gets copy-pasted to different computers, and so digital information spreads.

What word of mouth is for humans, Scuttlebutt is for social news feeds. It is unstoppable and spreads fast. Once the word is out (just an arbitrary example) that Apple is releasing a new iPhone model, there is no way to restrict that information from spreading. A person may tell that piece of information to any of their friends, and those friends may in turn spread that information onwards.

With typical gossip, however, information deteriorates as it spreads and eventually becomes harmful rumor. Scuttlebutt on the other hand makes word of mouth securewith cryptography. Each Scuttlebutt account is comprised of simply two things: an append-only diary and private/public asymmetric crypto keys. An account’s identity is its public key. There are no unique usernames, because you can’t guarantee two people in separate places from choosing the same username, much like you cannot forbid the name “John Smith” to be given to a newborn in Canada if it is already taken by another person in Australia.

All information a person has published is registered in their diary. Public messages (like in Twitter) are the most common type of message in a diary, but you’ll also see “I am friends with that person” type of messages. To ‘send’ a private message to someone, I simply record a message in my diary, but encrypt it first, so the message isn’t plainly readable by anyone who gets their hands on a copy of the diary. Authenticity of diaries is preserved in that all diary entries reference the message that was written before, and then is signed. This prevents tampering and makes replication easier.

Every time two Scuttlebutt friends connect to the same WiFi, their computers will synchronize the latest messages in their diaries. Another way of synchronizing information is to connect to a common Scuttlebutt server, known as “pub”, set up by any member in the community. Pubs make information spread faster, and globally, but are totally dispensable. It’s even feasible to exchange latest news through sneakernet, using e.g. USB sticks.

This architecture is built so that network connections accurately represent the social graph and word of mouth. Typically with social networks like Facebook or Twitter, the network connections are centralized with their servers. The network architecture looks completely different to social architecture. Most users don’t care about this because the network architecture is invisible to them. However, it becomes a real problem once an authoritarian government or even the host company itself takes control over the network architecture in ways that disrupt the social architecture. It is not uncommon for a government to shut down a social network in a country for days/weeks, affecting how people communicate with each other. This has happened in Egypt, Cameroon, and Brazil.

With Scuttlebutt, the social graph is the network architecture, with peer-to-peer infrastructure accurately matching peer-to-peer interactions. It makes communication and the spread of information highly resilient, bringing improvements to freedom of speech with modern information technologies.

This peer-to-peer system has existed for more than two years and brought unique challenges and possibilities. For instance, unique usernames are impossible without a centralized username registry. On the other hand, this questions the need for a login system in the first place: why do you need to “enter” into the service? Scuttlebutt will not have a user registration flow, because such thing makes no sense in that world.

So far, the network has received a dedicated social network desktop app, a Soundcloud alternative, a Viewer webapp, and a git layer (putting “distributed” back into “distributed version control”). These work seemlessly together: a person using the git layer to push a commit will record that on their diary, which is visible also in the social network app, for their friends. Currently, the community is using this to “eat their own dog food”, coordinating team work and contributing code all on the same platform, without any intermediate company. GitHub being down will rarely be a problem for them.

The platform is being improved constantly, in areas such as: mobile support, an NPM alternative, WebRTC support for browser peers, and even legal transactions in New Zealand. It has proved to work as a platform setting the requirements and examples for a human-centered social network, as Dominic well described:

I wanted an open platform that anyone could build things on. (…) Also, we couldn’t realistically plan to just sit down and create an app that everyone wants to use, we need many experiments so that one can succeed, therefore we need a decentralized application platform more than we need any given a decentralized application.

To use Scuttlebutt, I recommend reading the ssb handbook.

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