In Spain, two private energy companies account for 80% of the country’s energy market, and green energy suppliers are scarce. In December 2010, 157 people decided to try to produce their own renewable energy, and set up Som Energia.

Some members signed up with the aim of doing something to create a post-fossil fuel economic order and experiment with new forms of democracy. Some were not happy with their electricity supplier, and many were already involved in other cooperatives or other political initiatives and were interested in the energy issue.

In January 2011 Som Energia started to apply for the necessary permits and soon after entered the market as a non-profit cooperative committed to producing 100% renewable energy from hydroelectric, solar, biomass and wind power. Its first project was a 100 kW solar project on an industrial building in Lleida. The installation started in early 2012 and by April it was fully functional. Eight more projects then got underway. Around 5000 members invested €11 million. At present the cooperative produces 10% of all its supplied energy, while the other 90% comes from certified green energy producers.

Board members and members of the technical team.

Today Som Energia collaborates with over 300 municipalities – 160 of them contracted it directly as their electricity supplier. Every member can share their membership with five others so that they do not have to pay the deposit fee of €100 – helping provide green electricity to people on lower incomes. Som Energia also collaborates with villages with less than 500 inhabitants, which can contract Som Energia without paying the €100 entrance fee.

Seven years after the cooperative started it has 44,600 members throughout Spain and 69,619 clients receiving 100% renewable energy – figures that continue to increase. In May 2016 through its project Generation kWh, a collectively owned solar field was set up – the first of its kind in the country – currently supplying 1,300 households. Its revenue amounted to €30 million in 2017.

The post Girona, Spain: Cooperative breaks the mould to provide renewable energy appeared first on P2P Foundation.

But can we really end scarcity?

We believe that the post-scarcity vision of the future is problematic because it reflects an understanding of technology and the economy that could worsen the problems it seeks to address. This is the bad news. Here’s why:

New technologies come to consumers as finished products that can be exchanged for money. What consumers often don’t understand is that the monetary exchange hides the fact that many of these technologies exist at the expense of other humans and local environments elsewhere in the global economy. The intuitive belief that technology can manifest from money alone, anthropologists tell us, is a culturally rooted notion which hides the fact that the scarcity experienced by some is linked to the abundance enjoyed only by a few.

Many people believe that issues of scarcity can be solved by using more efficient production methods. But this may overlook some of the unintended consequences of efficiency improvements. The Jevons Paradox, a key finding attributed to the 19^th century British economist Stanley Jevons, illustrates how efficiency improvements can lead to an absolute increase of consumption due to lower prices per unit and a subsequent increase in demand. For example, the invention of more efficient train engines allowed for cheaper transportation that catalyzed the industrial revolution. However, this did not reduce the rate of fossil fuel use; rather, it increased it.  When more efficient machines use less energy, they cost less, which often encourages us to use them more—resulting in a net increase in energy consumption.

Past experience tells us that super-efficient technologies typically encourage increased throughput of raw materials and energy, rather than reducing them. Data on the global use of energy and raw materials indicate that absolute efficiency has never occurred: both global energy use and global material use have increased threefold since the 1970s. Therefore, efficiency is better understood as a rearranging of resources expenditures, such that efficiency improvements in one end of the world economy increase resource expenditures in the other end.

The good news is that there are alternatives. The wide availability of networked computers has allowed new community-driven and open-source business models to emerge. For example, consider Wikipedia, a free and open encyclopedia that has displaced the Encyclopedia Britannica and Microsoft Encarta. Wikipedia is produced and maintained by a community of dispersed enthusiasts primarily driven by other motives than profit maximization.  Furthermore, in the realm of software, see the case of GNU/Linux on which the top 500 supercomputers and the majority of websites run, or the example of the Apache Web Server, the leading software in the web-server market. Wikipedia, Apache and GNU/Linux demonstrate how non-coercive cooperation around globally-shared resources (i.e. a commons) can produce artifacts as innovative, if not more, as those produced by industrial capitalism.

In the same way, the emergence of networked micro-factories are giving rise to new open-source business models in the realm of design and manufacturing. Such spaces can either be makerspaces, fab labs, or other co-working spaces, equipped with local manufacturing technologies, such as 3D printing and CNC machines or traditional low-tech tools and crafts. Moreover, such spaces often offer collaborative environments where people can meet in person, socialize and co-create.

This is the context in which a new mode of production is emerging. This mode builds on the confluence of the digital commons of knowledge, software, and design with local manufacturing technologies.  It can be codified as “design global, manufacture local” following the logic that what is light (knowledge, design) becomes global, while what is heavy (machinery) is local, and ideally shared. Design global, manufacture local (DGML) demonstrates how a technology project can leverage the digital commons to engage the global community in its development, celebrating new forms of cooperation. Unlike large-scale industrial manufacturing, the DGML model emphasizes application that is small-scale, decentralized, resilient, and locally controlled. DGML could recognize the scarcities posed by finite resources and organize material activities accordingly. First, it minimizes the need to ship materials over long distances, because a considerable part of the manufacturing takes place locally. Local manufacturing also makes maintenance easier, and also encourages manufacturers to design products to last as long as possible. Last, DGML optimizes the sharing of knowledge and design as there are no patent costs to pay for.

There is already a rich tapestry of DGML initiatives happening in the global economy that do not need a unified physical basis because their members are located all over the world. For example, consider the L’Atelier Paysan  (France) and Farmhack (U.S.), communities that collaboratively build open-source agricultural machines for small-scale farming; or the Wikihouse project that democratizes the construction of sustainable, resource-light dwellings;  or the OpenBionics project that produces open source and low-cost designs for robotic and bionic devices; or the RepRap community that creates open-source designs for 3D printers that can be self-replicated.  Around these digital commons, new business opportunities are flourishing, while people engage in collaborative production driven by diverse motives.

So, what does this mean for the future of tomorrow’s businesses, the future of the global economy, and the future of the natural world?

First, it is important to acknowledge that within a single human being the “homo economicus”—the self-interested being programmed to maximize profits—will continue to co-exist with the “homo socialis”, a more altruistic being who loves to communicate, work for pleasure, and share. Our institutions are biased by design. They endorse certain behaviours over the others. In modern industrial capitalism, the foundation upon which our institutions have been established is that we are all homo economicus. Hence, for a “good” life, which is not always reflected in growth and other monetary indexes, we need to create institutions that would also harness and empower the homo socialis.

Second, the hidden social and environmental costs of technologies will have to be recognized. The so-called “digital society” is admittedly based on a material- and energy-intensive infrastructure. This is important to recognize so as not to further jeopardize the lives of current and future generations by unwittingly encouraging serious environmental instability and associated social problems.

Finally, a new network of interconnected commons-based businesses will continue to emerge, where sharing is not used to maximize profits, but to create new forms of businesses that would empower much more sharing, caring, and collaboration globally. As the global community becomes more aware of how their abundance is dependent on other human beings and the stability of environments, more and more will see commons-based businesses as the way of the future.

Vasilis Kostakis is a Senior Researcher at Tallinn University of Technology, Estonia, and he is affiliated with the Berkman Klein Center at Harvard University.

Andreas Roos is a PhD student in the interdisciplinary field of Human Ecology at Lund.

Originally published at HBR.org

Photo by longan drink

The post New Technologies Won’t Reduce Scarcity, but Here’s Something That Might appeared first on P2P Foundation.

Xse emerged when different organisations and individuals identified energy-related problems affecting local populations, including fracking, the managing of hydroelectric dams by private corporations and extremely high voltage power lines, and the building of a pipeline through Catalonia to transport gas from Algeria to Europe. It also wanted to challenge government obstruction of renewable energies, and collusion with companies that creates some of the highest electricity prices in Europe.

Resistance to Spain’s dominant energy model has existed for years, but associations, groups and individuals from all over the Catalonian territory came together for the first time at the Day of Action for a Change of Model towards Energy Sovereignty in June in 2013. A few months later the Xarxa per la sobirania energètica (Xse) de Catalunya was formed to create an energy future based on democracy and social control of energy production, sustainability and, decentralization and being rooted in Catalonia.

Xse works through four ‘hubs’ or active local committees (Barcelona, Girona, Tarragona and Mallorca) and most of its resources come from member organizations. Its ‘energy municipalisation’ working group aims to re-municipalise the power grid inspired by German models, such as those in Hamburg and Berlin. It also works with lawyers specifically to analyse the regulations of the Spanish energy sector to study the possibility of shifting to a municipal energy model. This municipalist proposal has been largely supported by civil society organizations, individuals and political parties.

The Catalonian climate change law, advocated together with the Climate Justice Movement and adopted this September, includes a ban on fracking in Catalonia, the dismantling of nuclear power plants and a proposal to create a fossil-fuel-free Mediterranean. This law is nowadays suspended by the Spanish Constitutional Court.

Volt 4, group photo.

Moreover, one of their main annual activities, el VOLT, gathers dozens of activists weaving networks around the catalan territory, inspired in the Oligotox tours of Latinamerica, claiming environmental and social justice for the global and local Souths from a ecofeminist perspective.

“It is truly impressive the wide range of organizations that are engaged in the network and how much they have managed to accomplish in a very short period of time (less than 5 years!), including passing several municipal and provincial laws and regulations.”
– Lorena Zarate

Would you like to learn more about this initiative? Please contact us.

Or visit xse.cat

Transformative Cities’ Atlas of Utopias is being serialized on the P2P Foundation Blog. Go to TransformativeCities.org for updates.

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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

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“Permaculture,” Blair says, “is based in systems thinking. But it’s hard to understand systems in general unless you understand one system well that you can abstract from. Unfortunately, in communities that are disenfranchised or under-resourced, there aren’t a whole lot of opportunities to get experience with well-functioning systems. Everybody can get some tomato plants and some worms and some soil, though, and have an extraordinarily complex system to work with and then scale up from.”

Students at Kelso, as well as members of the surrounding community who learn, design, and build at Incite Focus, often begin their permaculture education, then, in the garden, where they first learn how to operate effectively within the natural environment.

“On the one hand, the gardening projects our students work on are deep and rich enough to allow them to really understand what permaculture means and why it’s useful,” Blair says. “On the other hand, we’re in an environment in Detroit where people in very large numbers have been displaced from the position in the economy they had previously occupied and planned on continuing to occupy, and that’s because of a structural shift, not a temporary change. So how can we use permaculture to imagine what the future of Detroit for Detroiters could look like?”

That’s where the fab lab comes in. Blair believes that advances in digital production technology have reached the point at which, with an ecological approach to design and building in mind, people are now truly capable of producing most of the things they need. “Shelter, water, food, energy — these are all things that we can actually harvest and produce. They’re all around us; we’re just not properly utilizing them.”

Economically displaced Detroiters, Blair believes, should not wait for new industries to come along and absorb them into the workforce. Even if that were to happen, which he thinks unlikely, it would only return them to the fundamentally unhealthy, imbalanced system from which they were ejected in the first place.

“In permaculture,” he says, “you’re not a slave to the process. You’re a participant in the process. Behind a lot of this work is the idea of allowing people to have the opportunity to actually spend a reasonable portion of their time, a third of it, producing the things they need to live (furniture, for example, tools, even houses) themselves. Then you can spend a third of your time using the same tools to produce things that are useful for other people: community-based enterprises. Then you have another third left to to do the things that make you want to get up in the morning, usually the things your high school guidance counselor talked you out of.”

“If you’re not engaged in the rituals that touch your passions,” he says, “you’re not in a position to bring the best of yourself to anything that you do. In a large sense, then, this all comes down to creating an environment and cultural context in which people in Detroit are able to truly maximize our capacity as people.”

Read the complete article here.

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We recognize that many groups are actively working to develop alternative indicators for sustainability. We embark on this study to see if calibrating biocapacity may offer the kind of impact valuation for agriculture which does not exist in the market economy and its system of metrics.

Essentially, Biocapacity is the dynamic balance point between the number of organisms within a given area and the amount of resources that are needed to support them within this area. Thus, agricultural biocapacity indicates the degree to which the population of a bioregion is greater or lesser than the food that is available from the bioregion to feed it.

By combining scientific reason with place-based knowledge, culture and history, biocapacity provides a baseline for sustainability by showing how different interventions will effect different outcomes. This allows communities to develop evidence-based guidelines for organizing their own resource sufficiency while regenerating the ecology of their life-places.

Excerpts

On Bioregionalism in the Bay Area

Gradually, this eclectic group of naturalists began to call their field “bioregionalism” (bio is the Greek word for life; regere is the Latin word for a place to be managed). So, bioregionalism is essentially the idea of lifeplace — a way of extending the life of a community to the life of the biosphere through the ecological renewal of a particular area. The new bioregionalists wanted to combine local knowledge, beliefs and values with the unique characteristics of the climate and topography, the soils and plants, and the animals and habitats where they lived.

These ideas spread across the United States, but San Francisco was the epicenter for this people’s movement. They called on citizens to stop running away from the problems of industrial economy to better understand the land around them, the limits to its resources, and how this could help meet the needs of the diverse species who live there, including homo sapiens. Their vision was the development of new social and cultural relationships within the context of geographical communities.

Bioregionalism was a unique perspective for addressing major environmental challenges on a human scale. It acknowledged that solving large ecological problems by ‘thinking globally’ is much too disempowering for the average person. Although ‘acting locally’ is clearly the practical first step, it operates on too small a scale to impact environmental governance. The activities of localization simply don’t generate enough political power within small communities to stop centralized governments and markets from exploiting these decentralized life-places for their own ends.

The bioregionalists explained why there are so few decision-making organizations or networks at regional levels, where harmful ecological problems could be most effectively addressed. They showed how history and economics had prompted leaders to draw artificial local, state and national borders that seldom conformed to the ecological zones which overlap with them. Hence, natural boundaries have little correlation with our present political, economic and social boundaries and their institutions. To be sure, many ecological problems — involving personal and collective choices and action, as well as their cumulative effects on human lives — cannot be resolved within existing political jurisdictions. Ultimately, we become inhabitants separated from our own habitats.

How is cooperation over resources even possible if our geographical borders cannot be redrawn to protect and manage the environment? An engaged movement for a more ecological society cannot succeed without some kind of graphic image of the bioregional boundaries which are hidden from view. Such a map would focus on a region’s hydrology, geology and physiography, but also reflect its culture, history, present land-use patterns and climate.

From the Conclusion

Based on our research, most of the region will exceed its biocapacity to produce food for its growing population within two or three decades.

Industrial pollution, climate change, sea level rise, invasive species, water diversions and loss of wetlands are threatening enormous swaths of human habitat. Before 2050, the prodigious agricultural production of the San Francisco Bay Watershed will fail to produce sufficient quantities of agriculture for its population due to uncertain rainfall, flooded coasts and inlets, depletion of aquifers, topsoil loss, an export-led business model and a lack of cooperative dialogue among its political subdivisions.

Our study indicates that locally-produced calories have more monetary and ecological value when consumed in the same life-places where they are produced. Yet as long as the San Francisco/Oakland/Hayward MSA continues to import agriculture from elsewhere, the community will be impacted by rising food prices. Importing food into the dense population of the Bay Area will be possible until its food suppliers — foreign, domestic and regional — face their own supply limits for finite energy and raw materials and the breakdown of their own their fragile infrastructures.

When the Bay Area becomes too severe a strain on the bioregion itself, the reversal will be rapid. The external dependency on food will collapse and the capacity of the entire San Francisco Bay Watershed to sustain itself will be overtaken by extreme costs in food, water, energy and housing.

Why do we exploit our ecosystems instead of restoring them as life-places for habitation? This was the basic question raised in 1968. Now, ironically, San Francisco’s ‘back to the land’ diaspora could turn into a mass evacuation from the region as its resources continue to decline and its self-sufficiency falters. How this existential crisis is addressed in the San Francisco Bay Watershed — and in bioregions everywhere — will determine the ecological future of all life-places and our sustainability as a species. The question then will be, not how sustainable but how inhabitable is my own bioregion?

Still, if there’s any area that can break down the barriers between people and their land-place, integrating the human community with the ecological community, it’s the Bay Area — the spot where modern bioregionalism began and remains a vital part of the cultural memory. Community members are the very organisms that depend on environmental resources for support.

Now we must learn how to restore this dynamic balance. The issue is not if we have the will to do this, but how soon can it be done?

For more information, please contact James Quilligan or Patti Ellis at economicdemocracyadvocates.org

Photo by RhyoR

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Fortunately, there exist many experiments with non-capitalist modes of assessing and exchanging value, sharing goods and services, and making decisions that can help us transition to a more sustainable political economy based on principles of degrowth. One of the best ways to generate non-capitalist subjects, objects, and spaces comes from systems designed to manage common pool resources like the atmosphere, ocean, and forests. Commons-based systems depend upon self-governance and reciprocity. People rely on and take responsibility for each other, finding mutually beneficial ways to fulfill their needs. This also allows communities to define the guidelines and incentives for guiding their own economic behavior, affording people more autonomy and greater opportunity for protecting and cultivating shared values. Commons-based systems cut across the private/public, market/state dichotomy and present alternative economic arrangements defined by communities.

According to David Bollier, “As the grand, centralized market/state systems of the 20th century begin to implode through their own dysfunctionality, the commons will more swiftly step into the breach by offering more local, convivial and trusted systems of survival.”³ Already, there is evidence of this happening. The commons is spreading rapidly among communities hit hardest by recent financial crises and the failures of austerity policies. In response to the failures of the state and market, many crises-stricken areas, especially in Europe and South America, have developed solidarity economies to self-manage resources, thus insulating themselves from systemic shocks in the future. It seems likely that a community’s capacity to share will be crucial to its survival on a wetter, hotter, and meaner planet.

From the perspective of researchers, there are several different ways to define the commons. In most cases, the commons are understood to be material objects. For example, the atmosphere and ocean are global commons, because they are resources we must all learn to regulate and share collectively. This notion of the commons as material resource goes hand-in-hand with another notion that the commons can be both material and immaterial, a product of either nature or culture. Using this second definition enhances our appreciation for what is often undervalued by traditional economic measures such as care work, shared knowledge production, and cultural preservation. Together, both these perspectives are helpful in devising political and economic strategies for managing the commons, which remains the dominant interest of most commons researchers and policymakers.

Nevertheless, whether material or immaterial, the commons are viewed as a given concept or thing, ignoring that more fundamentally they are generated by social practices. In other words, there are no commons without commoners to enact them. From an enactive perspective, commons are not objects, but actions generated by many different actors in relationship. Whereas the prior notions assume that individuals need to be regulated and punished to prevent overconsumption (an assumption known as the tragedy of the commons), an enactive perspective on commons conceives the individual in relation to everyone (and everything) involved in co-managing the more-than-human commons. It therefore diverges from the prior two notions in assuming a relational epistemology rather than being premised on a liberal epistemology based on the individual. From a Buddhist perspective, one could say that the commons emerges co-dependently with a field of objects, forces, and passions entangling the human and nonhuman, living and non-living, organic and machinic.

The more-than-human commons thus does not dualistically separate the material and immaterial commons, the commons (as object) from the commoners (as subjects), nor does it separate humans from nonhumans. Instead, the commons are always understood as a more-than-human achievement, neither wholly produced by nature or culture. Commoning becomes, as Bayo Akomolafe points out, a material-discursive doing shaped by practices and values that engage humans with their environments.⁴ In Patterns of Commoning, David Bollier and Silke Helfrich argue that all commons exceed conceptual distinctions, because they are not things; rather, they are another way of being, thinking about, and shaping the world.⁵ Commoning is about sharing the responsibility for stewardship with the intent to construct a fair, free, and sustainable world—a goal that is all the more important given the unequal distribution of risks posed by intensifying climate change.

Read the entire essay/issue at The Arrow: A Journal of Wakeful Society, Culture & Politics.

Zack Walsh is a PhD candidate in the Process Studies graduate program at Claremont School of Theology. His research is transdisciplinary, exploring process-relational, contemplative, and engaged Buddhist approaches to political economy, sustainability, and China. His most recent writings provide critical and constructive reflection on mindfulness trends, while developing contemplative pedagogies and practices for addressing social and ecological issues. He is a research specialist at Toward Ecological Civilization, the Institute for the Postmodern Development of China, and the Institute for Advanced Sustainability Studies in Potsdam, Germany. He has also received lay precepts from Fo Guang Shan, an engaged Buddhist organization based in Taiwan, and attended numerous meditation and monastic retreats in Thailand, China, and Taiwan. For further information and publications, please connect: https://cst.academia.edu/ZackWalsh, https://www.facebook.com/walsh.zack, and https://www.snclab.ca/category/blog/contemplative-ecologies/.

Illustration by Alicia Brown

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