AL: Firstly, I want to express my deep gratitude for Tamera, for the pioneering research you are doing here, and for doing this work for so long, in the face of a slow-moving, defensive culture. This is my third time here and every time I’m back, I feel more immersed in the field that you’ve co-created. There are two related questions that I want to start with: (1) how do we expand this field of healing and solidarity, both vertically and horizontally (2) and what do you think needs to happen globally in order for these ideas to become widely accepted?

Dieter Duhm during an interview.

DD: Thank you for being here. What has to be done to spread the ideas for an intact Earth are two things: first, the proper utilization of our global information system – the Internet and other media – for spreading basic information in service of human liberation from the existing systems of political power. That is one global track we need to establish everywhere, in a language that can be understood everywhere. At the same time, there is another level where certain groups on Earth transform their inner system of life, where the inner issues of sex, love, partnership, community, authority, power are being solved. These are groups that find this place of truth within themselves and between each other, where all those interpersonal struggles are being worked on. We need both, the two levels – the new groups for this inner anchor and a global information field for the anchor in the world.

AL: Is it possible that this can happen in the next twenty years? Are you hopeful?

DD: I only know that this is absolutely necessary. I personally am hopeful but I realize how long this kind of change takes. Building the global field for the new information has so far always failed due to the conflicts within the groups. I have for many years been active in the Marxist movement, in the German student movement. I realized we can never establish the Marxist struggle against the imperialist economy so long as people in the movement fight each other. It’s been the same for fifty years.

Sculpture shows the sign for Tamera and the Healing Biotopes Plan at the shore of Tamera’s big lake.

I believe that we, as humanity, are at a place in our evolution where the shift can happen really quickly. We are in the midst of a transformational process that is accelerating exponentially. Many people are already experiencing this transformation. We are reaching the point where we can start to communicate about this and share wisdom among these new nodal points of change. In that sense, I am hopeful.

AL: Yes, hope seems to be the only path. Despair is a luxury for the privileged. There’s the old Buckminster Fuller line: we have a choice between utopia or oblivion. Do you think our option set is this binary?

DD: Buckminster Fuller was totally right in this place. Either we come to utopia or we will perish. There is no third way. A large part of our intellectual culture tries to find a third path, like the Social Democratic parties. They neither want concrete utopia nor to perish, but there is no other way. We are globally at the place of total decision. Humanity is unequivocally at this decision-making point.

AL: In some ways, the reformists and the liberals are more the problem than the Rightwing reactionaries. I’m sure you’re familiar with Oscar Wilde’s line from The Soul of Man Under Socialism where he said that the worst slave owners were the ones who treated their slaves well because they actually removed their conditions for emancipation.

DD: Intelligent, violent rule uses sugar, and only afterwards the whip. First, they feed you sugar so you will obey; however, if you don’t obey, you will be eliminated. In that regard, the statement is true but only partially so. I am still glad that slaves aren’t treated as brutally. Sometimes I’m happy that there is still a liberal system in Germany. It’s difficult to accept, but in some ways, those are the buffers that still save us from the worst at the moment. It doesn’t matter how hypocritical they are. This is still a buffer for the existing society so that not everything falls into catastrophe right away.

AL: What were the key moments that allowed you to arrive at your personal philosophy? How did you become free – intellectually, spiritually, etc.?

DD: My childhood was difficult. After the Second World War, my family had to flee from Berlin to Southern Germany, and when we got there, near Lake Constance, the parents told their children, “Drive out those refugee children.” The parents had nothing to eat and the neighbors vented their anger against us. And the neighbor’s children persecuted us. They treated us in an incredibly terrible way. They undressed us and threw us into the nettles and put tar on us. They tied us to a pole and threw shit at us, and such things. There wasn’t the possibility for a refugee child to get out of this situation. And at the same time, I kept going back to these strawberries, and the flowers in the fields. And the little Viola flowers at the side of the cereal fields. This was my home, in Nature, and this is where I encountered God. And through these experiences I knew, in addition to the cruelty of this world, there is healing, there is this higher power, and I followed it.

I always wanted to go back to Nature, to the places where there were no people so I could find this connection with God again. Until God told me, “Now you need to go to the people”. And so, I learned to do that too.

AL: This connection between struggle and liberation and politics and spirituality, how do you see this playing out in the global political field? What needs to happen?

DD: We need to enter into the universal field of healing, of life, in which all living beings are interconnected. We call this field the “sacred matrix.” We need to know that. We need to know that, for example, the peace community of San José de Apartadó [based in Colombia], are connected with this healing field. And then we need a group of people here that comes together in that knowledge and sends them a message. A message that reminds the people over there, telling them, “You are part of this healing field.”

Healing also consists of connecting with this healing field itself. That is the miracle of Life. What we need to do is to globalize the miracle of Life. Yes, we need to globalize the miracle of life. The original power field of Life has to be opened to the whole planet. It is of course there anyway, but we need to connect with it consciously. We need to activate it by manifesting it in real communities. That’s a political task of a new kind. If a small but critical mass does this, then the global healing field will be activated. It’s very simple and very possible, and of course, we have no other choice but to make this happen.

AL: In some ways, this is the message for the ones who want to listen, but what would you say to the power elites, the one percenters?

DD:  We don’t need to tell them anything special. We want to create a global morphogenetic field based on the sacred matrix that’s capable of overcoming the existing system. The other thing is – the members of the “one percent” are also just humans. Some of them will realize early enough that it’s good to change sides and support the new system. In the gatherings we are hosting in Portugal, Colombia and the United States, we often have high-ranking representatives of the existing system who know very well that global capitalism has become untenable. We have to build a public lobby that can be heard, a lobby that’s a bit stronger than the NGO complex and is focused on supporting Life.

We need to set an example in the public conscience for an efficient political power which is no longer an opposition, neither inside nor outside of parliament. This belongs to the past. Le Corbusier, the famous architect, said, “We make the revolution by offering the solution.” So, lets find a group of influential people that collaborate in the solution.

AL: I’d like to pivot to a more controversial question: what do you think the role of psychedelics are in the revolution?

DD: Humanity has had a culture of sacraments, medicines and drugs throughout history. We need a sensible continuation of the global traditions of medicine that we’ve had all over the Earth. The question is: which plants, and under which circumstances?

I think that groups that want to reconnect with the universal consciousness should work with the helping agents in a very conscious and ritualistic way. This is how it’s always been. In most cultures, a symbiotic relationship with medical plants is normal. What is abnormal is the life we are leading in the West, the mental sickness of our times, and the collective abuse of the sacred plants.

We now need to translate the experiential content of the medicine work and shamanic practices into real social structures and continuous Life practices, into genuine spirituality.

AL: Let’s transition to what might seem a more banal question in a place like Tamera. I know you spend a lot of time exploring the role of Eros here. Why do you think that the Left resists it so much?

DD: This may sound like I’m avoiding the question but bear with me. It could be related to the biography of certain key characters in the historical trajectory of the Left. For example, Karl Marx had a housekeeper, a woman, where he lived in Trier, that he desired for years.  As he was walking up and down his carpet, developing his thoughts, he was probably deeply repressed [laughter]. He couldn’t deal with his own sexuality. And he’s just one of many unembodied men who transposed their pathologies into their writings, in the cannon of Leftist thought.

Leftist dogma has been so limited by Dialectical Materialism. The theory didn’t leave any space for the woman, for the body, for Eros. They really believed that with their concept of political economy, they would be able to change the world. But it was written by a sexually repressed young Marx in Trier, to the foibles and limitations of human experience. It’s incredible how much global movements or ideas can be bound to a single person.

AL: I can only imagine what it must have been like in post-World War II Germany, being as liberated as you were, to hold these types of ideas. Now, forty years later, do you feel like the world is catching up or do you feel a mounting sense of frustration?

DD: I didn’t know that it would take so much time. I was totally frustrated for many years, yes.I couldn’t relate to most of my comrades in Germany, and I don’t think they understood my ideas. When I wrote the book Fear in Capitalism in 1972, it became a best-seller, and was widely read among Leftist circles in Germany. I thought that was an opening to a broader discourse. But all of the books that followed were just rejected. It was a collective rejection. It was a defense against specific insights in the realm of sexuality and our inner driving powers. They were based on a different emphasis than simply rational economics.

My thoughts didn’t fit with the thoughts of consensus culture. I felt like a singularity. I was a lone rider, a crazy. Year after year, I needed to see how I could stay faithful to my path, how I could continue. And Sabine helped me [Sabine Lichtenfelds is Dieter’s life partner and the co-founder of Tamera].

I was never just simply frustrated though. It was more complex than that. I knew at some point there would be a change and now the shift is happening, there is a lot of work to be done. And it’s exciting. There are many co-workers here who look forward to this work. Tamera and I are in a new situation. The next generation is taking the reins – they understand the critique of the existing system and they are embodying the solutions.

AL: Do you have any sense of regret, or lessons, in the way you’ve lived your political life?

DD: No, I don’t have regrets in a linear sense. Perhaps I wasn’t courageous enough in some ways. I regret that I had such a thin skin, that I didn’t have enough power to accelerate the process. I made so many mistakes that I don’t regret [laughter]. You know, if you’ve been misunderstood and harvest negative projections all the time, you get angry. You condemn other people, you go in this hostility state. I wish I didn’t treat anyone unjustly on this path. And if I did, well sometimes, there was no other way and I am sorry.

AL: For me and many activists of this next generation, we see what you’ve done as the hugely courageous and radical, especially in the context and era that you did it in.

DD: It’s hard to say.

At some point, I realized, my life is guided. I no longer needed to do the exercise of courage, but I needed to agree to what was required of me, the decisions that were required of me. The decision to step out of my profession, to give away my possessions, to let go of my marriage, and to do all these things at once was a decision I had to make. But I didn’t need courage. It was just like it was.

AL: So the courage to be carried and the courage to choose Life is the ultimate courage?

DD: Yes, if you want to say that. We do need that kind of courage, yes.

International peace pilgrimage in Israel-Palestine in 2007, initiated by Tamera.

DD: To help establish the new infrastructure, the new systems. To help establish the network according to where your talents are and your joys. To help build communities around the world. The new system consists of these two tracks: the upper and the lower, the spiritual and the political. We must help create communication between these two tracks. We must create a new language that brings these two tracks together. And we must show our solidarity for the various resistances that are actively protecting the sacred. When communities in places like Standing Rock start to see that we are standing with them, they will see that they are embedded in an international community. Together we can reconnect with the original power field of Life. If we can start to believe again in this planetary community then a global field will arise in which Indigenous knowledge can come together with a futurological perspective. And that is a great vision to serve.

AL: Deep gratitude to you and Sabine, and thank you for blazing the trail for all of us.

Cross-posted from Kosmos Online

All images courtesy Tamera

About the Author

Alnoor Ladha, Co-founder, Executive Director – The Rules (www.therules.org)

Alnoor’s work focuses on the intersection of political organizing, storytelling and technology. He is a founding member and the Executive Director of /The Rules (/TR), a global network of activists, organizers, designers, coders, researchers, writers and others dedicated to changing the rules that create inequality and poverty around the world.

Photo by RAM DAIRY

The post The Deschooling Dialogues: An Interview with Dr. Dieter Duhm appeared first on P2P Foundation.

Open Access Scholarly Publishing

For generations, scientists and scholars have used scholarly journals to share their latest research discoveries and theories. These journals – usually run by commercial publishers selling subscriptions to university libraries and research institutes – provide the easiest, most efficient way for academic disciplines to advance their collective knowledge.

But the arrival of the Internet and digital technologies has called into question the expense and information restrictions of this commercially driven system. Thanks to digital publishing, it has become far cheaper and easier for a field of researchers to share their specialized research with anyone on the planet. To be sure, there are still costs associated with editing a journal and the peer review of articles, but Web-based publishing has radically reduced (and sometimes eliminated) the expenses of print production, distribution and marketing.

Most commercial journal publishers, not surprisingly, have seen these developments as a troubling threat to their business models. They have continued to assert strict copyright control over articles, putting them behind Web paywalls and charging high subscription fees. In short, they have limited access to research that could otherwise be made freely available – research that taxpayer money has often financed.

In the early 2000s, a variety of academic researchers in the US and Europe began to address this significant problem by starting the open access, or OA, movement in scholarly publishing. Its goal has been to make academic research freely and openly available to anyone in perpetuity. Open access advocates have had to pioneer new revenue models for academic journal publishing, overcome the limitations of copyright law by using Creative Commons licenses,¹ and fight fierce opposition from commercial publishers, uninformed politicians and slow-moving university administrators.

Happily, these strong, sustained efforts to reclaim research from profit-driven publishers and reclaim it for the academic commons have had many great successes. The open access journals started by the Public Library of Science in 2003² have been followed by thousands of other publications that honor open access in one fashion or another. One example is the International Journal of the Commons,³ an open access journal published by the International Association for the Study of the Commons. Major funders of scientific research, including governments, have started to require that research be published under OA principles, and commercial journals have allowed academics to self-archive their work in open access repositories. Some of the largest journal publishers have themselves started OA journals, joining a small group of niche publishers that have pioneered OA publishing as a profitable enterprise.

As of July 2015, the Directory of Open Access Journals had indexed 10,354 open access, peer-reviewed journals that had published more than 1.8 million articles. A flood of major research universities, including Harvard University, now require their faculty to publish works under open access principles. While there remain many challenges in making scientific and scholarly research more accessible, open access journals have become one of the most significant success stories in reclaiming and reinventing knowledge commons.

 – David Bollier

Book Publishing as a Commons for Regional Culture

Dissatisfied with the costs and slowness of conventional book publishing, some newcomers are trying to re-introduce the craft, care and social relationships that once prevailed in the field. One of the most innovative examples is Levellers Press, a worker-owned and -managed co-operative in Amherst, Massachusetts (USA), the offshoot of a regional photocopying business, Collective Copies.

Levellers Press – inspired by the seventeenth-century commoners who denounced the privatization of common lands and called for greater equality – wants to give authors new opportunities to reach readers, and first-time authors new opportunities to publish. This means changing the relationships among publishers, authors and readers. As one local observer put it, “It’s something of a throwback to a different era, when publishers were also printers and worked more closely with writers on their books – and when books were produced not just for the sales potential but for their literary and informative value.”⁴

The authors who publish their books through Levellers Press usually live in the Pioneer Valley of western Massachusetts. Many Levellers books cover regional topics that might not otherwise find a book publisher. Levellers’ first book, for example, was Slavery in the Connecticut Valley of Massachusetts, by a retired Amherst College professor, Robert Romer. Since its inception in 2009, Levellers has published more than fifty books on a wide range of topics – fiction, poetry memoirs, social issues, health. Books are sold in local markets as well as via the Levellers and Amazon websites.

Two factors have been critical to Levellers’ success – its skillful use of new technologies to develop a new publishing model, and its founder, Steve Strimer, a worker-owner of Collective Copies since 1997. Strimer realized that the publishing marketplace was changing radically, and that a niche printer such as Collective Copies could prosper by pioneering a new form of regional publishing. New types of software, printers, scanners and bindery machines now make it possible for a small enterprise like Levellers to do print runs of 100 to 200 books for less than $10 a copy.

Such small-batch “print on demand” publishing helps avoid costly, unsold inventory while also giving unproven authors an opportunity to find their voice and reach readers. This publishing model also allows great flexibility in meeting unpredictable consumer demand. If a spurt of interest arises for Vital Aging, a guide for older people, or Girls Got Kicks, a popular photo-documentary book about “badass females,” Levellers can quickly print a few dozen copies within a few days for a very low cost. Most Levellers’ authors sell between 200 and 300 copies. After The Wealth of the Commons was rejected by a dozen conventional publishers, Levellers agreed to publish the book in 2012 and welcomed the editors’ use of a Creative Commons license. The book went on to sell well and earn a profit for the worker cooperative.

Authors like the Levellers publishing model because it is simple and fair: Levellers absorbs the startup costs of layout, design and printing for any book it chooses to publish, and the author gets no advance payment and must do most of the marketing. But once production costs have been recouped – usually after sales of 100 to 150 books – the author and publisher split all revenues 50-50. This is a far better deal for authors than the usual royalty rates of 7 to 12 percent. Levellers also has a self-publishing arm called Off the Common Books, which assists authors in printing and marketing books themselves. This was a perfect arrangement for Patterns of Commoning because of the greater author autonomy, low pricing, open licensing and production control that Off the Common Books makes possible.

Levellers has enriched the western Massachusetts area by carving out a viable new market for books of local interest – memoirs by community personalities, biographies, histories, recipe books, and many other books of quirky authenticity. Strimer concedes that he does not need to be as market-focused as conventional publishers to be profitable, and that is mostly the point: the Levellers publishing model blends financial practicality with localism, and makes book publishing a feasible creative outlet for a diverse roster of people who might not otherwise become authors.

 – David Bollier

A Community of Commoners in the Guise of a Magazine

The first time the printing presses were fired up for Oya, the word “crisis” followed “print media” like a mantra. Since March 2010, thirty issues of this young magazine from Germany have been published every two months. Oya emboldens readers to forge new paths in living a “good life.” Yet the editors do not themselves decide what a “good life” is supposed to be, but instead set out on an expedition with their readers. The journey winds a varied trail from open workshops and urban gardens to art in public spaces and communal residential projects. The magazine has gone to ecovillages, farms practicing eco-responsible agriculture, and schools in the wild.

Commons principles lie at the core of the projects. They all depend upon voluntary contributions, communal action, self-organization, self-determination and a diversity of participants. As the motto of Oya’s online edition (www.oya-online.de) puts it, “Much more interesting than a bunch of like-minded people is a community of differently minded people.” While Oya tends to focus on practical applications, it is also a thoughtful and reflective magazine. Its essays question the foundations of contemporary thinking and squarely face up to failures and disillusionment.

The magazine has been published every two months since March 2010 with a lively layout and strong photos, and of course, on eco-friendly paper. Roughly 90 percent of the print edition is available online under a copyleft license, the Creative Commons Attribution-NonCommercial-ShareAlike license (BY-NC-SA). The project is run by Oya Medien eG, a cooperative whose preamble states that its goal is not to enrich its members, but to publish a meaningful magazine. Oya has a large and loyal following that warrants print runs of 10,000 copies – a cost financed mostly by subscriptions, advertising and sales at select railway news stands. One tenth of the magazine’s 4,000 subscribers are members of the cooperative and support it with shares of 200 Euros each: an impressive show of support, but not quite enough to make the magazine financially stable. That will require 5,000 subscriptions. In the meantime, the editorial staff, administrators, and authors made substantial gifts to the magazine in the early years in the form of their work.

Oya is not a glossy lifestyle magazine designed to promote a bit of sustainable consumption. It is a magazine by and for activist-minded people who are deeply concerned with the state of the world and want to make a real difference. In this sense, Oya is far more than a magazine. It is a community of commoners trying to develop and share commons-based ways of living and forms of economic activity that can thrive in a world framed by climate change and Peak Oil.

 – Lara Mallien

A Growing Network of Commons-Oriented Magazines

A number of magazines are starting to provide regular coverage of the commons and companion-movements. In the United Kingdom, STIR magazine, for “stir to action,” has introduced a fresh, vigorous voice to the coverage of politics, culture and social transformation. In addition to its coverage of co-operatives, open source projects and alternative economics, STIR has focused a great deal on the commons movement and its initiatives. Like Oya, STIR has re-imagined the idea of a magazine as a focal point for bringing together an active community of reader/activists/thinkers. Many small, local projects with great potential are woven together to suggest hopeful new visions for the future.

Another notable British publication on the commons is The Commoner, edited by Massimo De Angelis. The website is a rich body of Web commentary and analyses from an autonomous Marxist political lens. Since May 2001, The Commoner has published fifteen substantive collections of essays exploring how the commons is relevant to care work, domestic labor, free software, energy, money, the body and value, among other topics. The Commoner explains that it is “about living in a world in which the doing is separated from the deed, in which this separation is extended in an increasing numbers of spheres of life, in which the revolt about this separation is ubiquitous.”

In the US, several web and print magazines are providing valuable coverage of the commons. Shareable, based in the Bay Area, is a Web magazine with plentiful, cutting-edge coverage of developments in the “sharing and collaborative economy.” Shareable has pioneered the idea of “shareable cities” with a set of detailed policies, and organized dozens of projects to promote alternative local projects and activism. Yes! Magazine – the magazine for alternative futures – features an ongoing series of articles on “commonomics,” the development of local alternatives, from local co-ops to public banks to community-owned solar projects. On the Commons magazine, published from Minneapolis, generally focuses on the great variety of North American commons, giving special attention to placemaking initiatives, water commons and organizing efforts.

Kosmos, a beautifully designed quarterly magazine with an international readership, has frequently focused on the commons as part of a larger agenda of building a “planetary civilization and world community.” Published out of the Berkshires in Massachusetts, Kosmos also explores transformational leadership and spiritual dimensions of making change.

The Case for the Commons is a bimonthly e-publication that explores the implications of dozens of judgments and orders about the commons passed by the Indian Supreme Court, High Court and state governments. Produced by the Foundation for Ecological Security in India, the e-publication interprets and popularizes the legal rulings, with an eye toward improving commons governance.

In Latin America, Pillku – “lovers of freedom” – is an online magazine about free technology and culture, commons, good living, collaboration and commun­ity property. It is published quarterly by Código Sur, a nonprofit organization whose purpose, among others, is to assist the development and socialization of these concerns by providing basic funding and technical infrastructure. The Pillku website provides a collaborative space for debate on free culture and commons in Latin America and seeks to build a society based on the freedom to share. Although it meets the standards of scientific and scholarly journals, Pillku as an organization and magazine is dedicated to collective creation, even in its editing processes. Most of the work needed to produce Pillku is voluntary. Contributions to the website come from throughout Latin America and the Caribbean, generating a vast commons of information and building relationships among various projects. The extended Pillku community and editorial board are comprised of committed social organizations in Argentina, Uruguay, Brazil, Ecuador, Costa Rica and Mexico.

In India, Pratham Books is a not-for-profit publisher that has the avowed mission of “putting a book in every child’s hand.” It is an outgrowth of the “Read India Movement,” which seeks to cultivate a joy of reading among children and encourage education. Identifying a lack of affordable, quality books for children in India, Pratham Books has set out to publish inexpensive books in English and ten other Indian languages. It works with a range of partners – a foundation, a conservation group, social media enterprises and other publishers – to reach children. To date, it has published over 280 titles and over 12 million books.

Of course, there are also a wide number of blogs and websites devoted to the commons. The leading academic website on the commons include those run by the International Association for the Study of the Commons, founded by the late Professor Elinor Ostrom, and the Digital Library on the Commons, which hosts an extensive collection of documents. Another much-used resource is the P2P Foundation’s blog and wiki, a vast archive of materials about digital peer production, the commons and related fields.

 – David Bollier and Santiago Hoerth Moura

 Patterns of Commoning, edited by Silke Helfrich and David Bollier, is being serialized in the P2P Foundation blog. Visit the Patterns of Commoning and Commons Strategies Group websites for more resources.

Photo by brewbooks

The post Patterns of Commoning: New Ventures in Commons-Based Publishing appeared first on P2P Foundation.

Kosmos is pleased to award a 2017 Seed Grant to Great Lakes Commons (GLC). The Great Lakes Commons cares for the protection of the second largest freshwater source in the world through education, interventions, and water protection.

GLC is a diverse network of people and organizations working to preserve the bioregional area of the Great Lakes and establish it as a commons—a resource that people collectively share, inherit, protect, and enjoy. With this grant, the GLC will explore an experimental econo-art intervention to rethink currency, value, and the impact money has on the world around us.

The pilot project will test people’s imagination and commitment for not only a new relationship with water, but with the money system that spoils it. The project asks: What if the value of currency was based on clean, available water—a commons-backed currency, rather than one based on our current measure of value? What would this money look like?  How would this money be used?

With the Seed Grant Award, GLC plans to produce 5,000 alternative currency notes for distribution to their Charter Supporters. One side of the currency will include information about water and special instructions. Receivers are encouraged to circulate the money, perhaps in gratitude to someone working in water protection, possibly to a teacher, or as a gift. The water commons-note will inspire receivers to imagine the possibilities associated with a new value system, and they’ll be directed to share their experiences and reactions online at GLC’s collective community website.

Statement from Great Lakes Commons:

The Great Lakes Commons initiative is a bioregional aspiration and invitation for protecting these waters as a sacred trust and shared commons. We express and advance our effort through a Commons Charter, collaborative storytelling map, and a set of tools and resources for ‘commoning’. At our core, we are a united community working on Great Lakes protection from different campaigns, locations, and cultural ties. We seek a deeper relationship with the waters and all those who live within this basin.

We are grateful to Kosmos Journal for funding our Great Lakes Commons Currency project. By sharing 5,000 new water-commons notes to our Charter supporters around the lakes, we can create new pathways for shared responsibility, reciprocity, and connection to the Great Lakes. The stories of how this currency circulates and what impact it makes will be shared on our collaborative map and with the Kosmos community.”

– Paul Baines, GLC’s Outreach and Education Coordinator

The post The Great Lakes Commons “Water Currency” appeared first on P2P Foundation.

Image by Larry Pollack

Those were my thoughts when I saw “Seeing Wetiko,” an “online gallery” of artworks, music and videos just released by the global arts collective The Rules.  “Artists and activists from around the world have come together in a burst of creative energy to popularize the Algonquin concept of wetiko, a cannibalistic mind virus they claim is causing the destruction of the planet,” the group announced.

Wetiko is an indigenous term used to describe “a psycho-spiritual disease of the soul which deludes its host into believing that cannibalizing the life-force of others is logical and moral.”  The dozens of artworks on the website convey this idea in vivid, compelling ways.  The term wetiko was chosen for the project as a framework for understanding our global crisis, from ecological destruction and homelessness, to poverty and inequality.  To illustrate the scope of wetiko today, the website features a wonderful four-minute video, graffiti murals from Nairobi, carved marks from the US, a film about plastic bottle waste in Trinidad and Tobago, and a theater performance about patriarchy in India.

The Rules is a global network of “activists, artists, writers, farmers, peasants, students, workers, designers, hackers and dreamers” who focus on five key areas needing radical change – money, power, secrecy, ideas and the commons.

In an essay in Kosmos Journal describing the wetiko project, Martin Kirk and Alnoor Ladha, co-founders of The Rules, write:  “What if we told you that humanity is being driven to the brink of extinction by an illness? That all the poverty, the climate devastation, the perpetual war, and consumption fetishism we see all around us have roots in a mass psychological infection? What if we went on to say that this infection is not just highly communicable but also self-replicating, according to the laws of cultural evolution, and that it remains so clandestine in our psyches that most hosts will, as a condition of their infected state, vehemently deny that they are infected?”

The project organizers cite Jason Hickel, an anthropologist at the London School of Economics, who explains that “according to strands of Native American philosophy, wetiko is only possible when you commit the fundamental mistake of seeing yourself as an individual separate from the whole, separate from other humans and other non-human forms of being, not just animals and plants but also rivers and forests. It’s only once you presuppose this way of being of separation and disunity, when it’s written into the DNA of your culture, that it becomes possible to instrumentalize other forms of being for your own gain – to consume them for your own enrichment.”

The Rules goes on:  “All over the world, there is a feeling that something is deeply wrong.  It is often felt more than seen, an unnamed darkness that keeps millions (even billions) of people disconnected from the reality of authentic life-affirming experience.  Too many of our so-called leaders are asleep at the wheel — they talk about economic growth-at-all-costs as the only viable solution to mass poverty, wealth inequality, the climate crisis and other planetary-crises humanity must confront in the 21st Century.

“Those with a spiritual bent might say that a shadowy presence has shrouded much of the Earth. People are sleeping through the same nightmare, unable to awaken within the dream.”

By giving a fresh adaptation to the word wetiko, The Rules clearly hope to foster deeper reflection on the pathologies of neoliberal capitalism as a system based on wetiko.  “A key lesson from meme theory and the healing arts,” the curators write, “is that when we are conscious of the beliefs that shape our lives we are less likely to replicate them blindly. Conscious awareness is the beginning of an antidote, like green shoots through concrete.”

Lead image by Sara & Vicki Garrett

The post Seeing Wetiko appeared first on P2P Foundation.