WEBVTT - Andrew Explains The Commons

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<v Speaker 1>Hello, and welcome to another episode it could happen here.

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<v Speaker 1>I'm your guest host of this episode where I'm hoping

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<v Speaker 1>to take a moment to discuss the commons, the principles

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<v Speaker 1>of successful commons management, and why sitting attempts to establish

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<v Speaker 1>the comments of field. My name, by the way, is

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<v Speaker 1>Andrew of the YouTube channel Andrewism. You can follow me

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<v Speaker 1>on YouTube dot com slash Andrewism. I'm joined here with

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<v Speaker 1>my two cool hosts that will be Garrison Davis Hello,

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<v Speaker 1>and James Stout. Hi. Awesome. But before I get into

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<v Speaker 1>exactly what makes the commons work, I least want to

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<v Speaker 1>discuss what exactly the comments are, because despite being you know,

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<v Speaker 1>common throughout human history, a lot of people can't imagine

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<v Speaker 1>how they might have worked what they are. Of course,

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<v Speaker 1>the commons is a very specific definition of particular context

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<v Speaker 1>of you know, feudalism and whatnot. But even outside of that,

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<v Speaker 1>the idea of the commons is essentially the resources accessible

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<v Speaker 1>to all members of society, the totality of the material

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<v Speaker 1>riches of that community or even of the world, regarded

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<v Speaker 1>as their whole inheritance, rather than being subject to inclosure

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<v Speaker 1>and to privatization. Even today, despite the process of inclosure,

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<v Speaker 1>which is with you of its own podcast episode or

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<v Speaker 1>series of podcast episodes or book. Even even today, they

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<v Speaker 1>are still you know, viable existing commons institutions, and they've

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<v Speaker 1>in some cases endured for well over how and years.

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<v Speaker 1>Most famously Helena Ostrom, the economists who explored the concept

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<v Speaker 1>in depth and de punct the tragedy of the Commons,

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<v Speaker 1>wrote in her book Governing the Commons that from you know,

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<v Speaker 1>the alpine meadows of Torbell, Switzerland, to the three million

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<v Speaker 1>hectares of Japanese for us, to the irrigation systems of

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<v Speaker 1>Spain and Philippines, the possibility of community of popular rather

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<v Speaker 1>than public or state or private or corporate ownership exists.

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<v Speaker 1>The possibility of communal ownership as opposed to capitalist or

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<v Speaker 1>state ownership exists. There's also the communal land of Chiapas

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<v Speaker 1>in Mexico after the successful Zapatista revolution, and of course,

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<v Speaker 1>as I discussed in previous episode, there are the commons

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<v Speaker 1>of Barbuda, where the entire island of the twin island

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<v Speaker 1>nation of Antigue and Barbuda is owned collectively by all

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<v Speaker 1>Barbudas and regarded as their collective heritage. These projects. Of course,

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<v Speaker 1>an art static the commons and Brobuda, for example, existed

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<v Speaker 1>for about a hundred years, but had some precedents prior

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<v Speaker 1>to that, and are now honestly being encroached upon. After

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<v Speaker 1>the soul shock doctrine of the hurricanes that ravaged the

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<v Speaker 1>island has opened up an opportunity for Antique Brobbuda's government

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<v Speaker 1>sort of swooping and privatized the land um for the

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<v Speaker 1>benefit of foreign companies and foreign resorts. So the Commons

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<v Speaker 1>is not this timeless internal institution that can't be interrupted,

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<v Speaker 1>that's never change um to in the case in cheap Us,

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<v Speaker 1>you know, they had similar projects, similar institutions prior to colonization.

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<v Speaker 1>Colonization ruled in and interrupted all that, and thanks to

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<v Speaker 1>the Zapleas Revolution they were able to institute some semblance

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<v Speaker 1>of that sort of commons institution, of that communal land

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<v Speaker 1>um for their collective benefits. They responwned to experience conditions,

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<v Speaker 1>to circumstances, to serve or in some cases to eventually

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<v Speaker 1>not to the people. But of course not all commons

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<v Speaker 1>are able to work, not all commons institutions operate effectively,

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<v Speaker 1>and she talks about why using various case studies to

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<v Speaker 1>illustrate her points. In the course of governing the commons,

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<v Speaker 1>she used, of course, the existence case studies to develop

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<v Speaker 1>cuitain principles that she believed make the commons work, the

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<v Speaker 1>principles that she found in common between Switzerland and Japan,

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<v Speaker 1>the Philippines and Spain, and then use those principles to

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<v Speaker 1>examine the common its institutions that didn't work, identified which

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<v Speaker 1>principles were missing from the equation. But I'm talking a

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<v Speaker 1>lot about what these principles about, these principles of successful

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<v Speaker 1>commons management, and I haven't broken down what they are exactly.

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<v Speaker 1>So to get into that, the principles of successful commons management,

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<v Speaker 1>as followers number one, clearly defined boundaries. Boundaries in the

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<v Speaker 1>sense of having of those involved, the appropriators of the commons,

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<v Speaker 1>the people who directly access in the commons, having a

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<v Speaker 1>clear sense of structure and characteristics of the resource system itself,

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<v Speaker 1>whether it be through a scientific study or through generationally

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<v Speaker 1>preserved folk knowledge, as well as knowledge and a clear

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<v Speaker 1>sense of who is involved and withdrawn from and sustaining it.

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<v Speaker 1>Even if you know, even in the case where the

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<v Speaker 1>entire world has been common, where all land has been

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<v Speaker 1>returned to common land to the ownership of none and

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<v Speaker 1>everyone simultaneously in such a case. In individual instances of

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<v Speaker 1>common pool resources, whether it be a forest or a fishery,

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<v Speaker 1>or a lake or groundwater basin, the people most directly

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<v Speaker 1>access in those that that segment of the Commons, that system,

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<v Speaker 1>that common pool resource needs to have a clear sense

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<v Speaker 1>of exactly what that resource entails UM, the limits of

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<v Speaker 1>that resource, the renewability of that resource, UM, and who

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<v Speaker 1>is involved in withdrawing from and sustaining that resource, so

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<v Speaker 1>that they're able to collaborate. If you know, as in

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<v Speaker 1>the case with the tragedy of the Commons, everybody is

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<v Speaker 1>just this isolated actor, not communicate and at all not collaborating.

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<v Speaker 1>There's no collective institution in place to help them, you know,

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<v Speaker 1>work it out. You basically gonna end up in a

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<v Speaker 1>case like the targity of the Commons, where the system

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<v Speaker 1>is depleted because nobody has a sense of what anybody

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<v Speaker 1>else is doing. UM, there's no there's no open channel

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<v Speaker 1>of communication, which brings us, of course to collective decision

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<v Speaker 1>making power. That's the third principle. So I'm jumping ahead slightly,

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<v Speaker 1>but it flows better this way um having collective decision

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<v Speaker 1>making power over the commons, meaning there's an institution in

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<v Speaker 1>place that those who are drawing from the Commons are

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<v Speaker 1>able to come together and discuss the rules of the Commons.

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<v Speaker 1>How are they going to draw from the Commons, how

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<v Speaker 1>are they going to deal with the Commons, how they're

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<v Speaker 1>gonna deal with each other as they deal with the Commons,

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<v Speaker 1>and so on. And to afford the idea of rules

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<v Speaker 1>is not anti anarchists as a concept, um, just the

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<v Speaker 1>idea that there is not you know, popular inputs and

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<v Speaker 1>collective inputs and free association in place UM. And so

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<v Speaker 1>with consensus, with this institution of collective decision making power,

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<v Speaker 1>people be able to come up with and modify the

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<v Speaker 1>rules as it suits their situations, as it's as it

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<v Speaker 1>suits their shifting circumstances um. And of course, and this

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<v Speaker 1>is the second principle, that their appropriation and provision rules

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<v Speaker 1>of the Commons are compatible with local conditions. The whole

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<v Speaker 1>ideas that do not relying on any external authorities to

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<v Speaker 1>come up with these rules, to commit to these rules,

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<v Speaker 1>to bind themselves to these rules, even when the temptations

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<v Speaker 1>to violate those rules apply. So as a practice of

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<v Speaker 1>you know, developing community, you need to have some sense

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<v Speaker 1>of shared norms and developing those shared norms over time

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<v Speaker 1>regard and behavior, and of course, as in the case

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<v Speaker 1>in almost of all societies, of course, reputation and one's

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<v Speaker 1>reputation will play a rule. Um, if you are known

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<v Speaker 1>to be consistently violating the commons rules, of course they're

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<v Speaker 1>going to be social consequences to that. That's just a

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<v Speaker 1>natural consequence. Just because the commons exist doesn't mean that

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<v Speaker 1>people are free of the consequences of how they use

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<v Speaker 1>those comments. Just like in the case of the environment.

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<v Speaker 1>You know, just because you can cut down all the

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<v Speaker 1>trees in the forest doesn't mean you're free of the

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<v Speaker 1>consequences from cutting on the trees of that forest. Your

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<v Speaker 1>actions are still going to have consequences, whether it be

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<v Speaker 1>environmental or social. There are of course limits, as there

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<v Speaker 1>as there are in any other aspect of life. But

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<v Speaker 1>of course simple norms regarding behavior or concerns about reputation

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<v Speaker 1>may help. But you're also going to need the fourth

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<v Speaker 1>and fifth principles established in some form effectively maintain social harmony.

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<v Speaker 1>The fourth principle is of course, monitoring, which is the

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<v Speaker 1>process of continuously evaluating the conditions of the common pool

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<v Speaker 1>resource itself as well as the behavior of the appropriators.

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<v Speaker 1>Now to monitoring. It's kind of spooky, right. It sounds

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<v Speaker 1>a little bit like Big brothers watching you kind of fight.

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<v Speaker 1>But that's not really the intention. It's just the idea

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<v Speaker 1>that it's just this this constant, informal process of looking

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<v Speaker 1>at and observing and collecting data on the conditions of

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<v Speaker 1>the commons, the conditions including how people behave with the

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<v Speaker 1>commons as well as the you know, commons themselves, the

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<v Speaker 1>resources themselves, how much of them we have, how quickly

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<v Speaker 1>they're being you know, renewed, that sort of thing. And

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<v Speaker 1>and through that process of each person, each appropriator of

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<v Speaker 1>the commons, institutions um monitoring the system continuously, you begin

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<v Speaker 1>to learn what rules work and what rules don't, and

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<v Speaker 1>so you can adapt your rules to suit the circumstances,

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<v Speaker 1>to suit how people actually behave, which is something that

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<v Speaker 1>centralized and hierarchical institutions have a bit of trouble doing.

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<v Speaker 1>Because when you have this horizontal common institution, you're able

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<v Speaker 1>to look at, okay, this is how things are going

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<v Speaker 1>so far, and let me we can we can now

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<v Speaker 1>talk about it we're constantly in this dialogue. We're all

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<v Speaker 1>able to contribute our information in this horizontal system and

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<v Speaker 1>adapt our rules and our behavior to suit. Whereas in

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<v Speaker 1>the pyramid structure of a hierarchical and centralized organization, but

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<v Speaker 1>further up the pyramid ecal yes, the more power there

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<v Speaker 1>is as centralized institutions tend to have, but also less

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<v Speaker 1>information because the narrowing of the pyramid leads to less

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<v Speaker 1>and less information from the bottom filtering up to the top.

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<v Speaker 1>And so when you have these centralized institutions, rules are

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<v Speaker 1>a lot more rigid because they're not able to respond

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<v Speaker 1>quickly and effectively and as informed as informedly um to

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<v Speaker 1>the situations as they arise. That's also why eight of

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<v Speaker 1>the planet's bio diversity is being protected by a very

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<v Speaker 1>small percentage of indigenous people because they are on the ground.

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<v Speaker 1>Because they are they're interact with the systems in real time,

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<v Speaker 1>they're able to respond directly and quickly to changes in

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<v Speaker 1>that part ability two changes in behavioral in order to

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<v Speaker 1>maintain and sustain that system. Whereas you find that a

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<v Speaker 1>lot of conservation projects, a lot of restoration projects, in

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<v Speaker 1>environmental frustoration projects are feeling you know, I recently read

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<v Speaker 1>an article about how a lot of these tree planting

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<v Speaker 1>initiatives that governments have been doing these days, while you know,

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<v Speaker 1>it gets them good, publicity gets them good, you know, social, social, political,

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<v Speaker 1>international clouds. When you go back one year, two years,

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<v Speaker 1>three years down the line, almost all, if not all,

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<v Speaker 1>the trees are dead. The communities living by these reforestation projects,

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<v Speaker 1>we're not involved in the process. They don't have any

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<v Speaker 1>say in the selection of the trees. In fact, the

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<v Speaker 1>trees aren't always even choosen in a coote into the

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<v Speaker 1>local conditions. They often isn't enough biodie flicity in terms

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<v Speaker 1>of the trees. I mean when it comes to a forest,

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<v Speaker 1>and that's what people don't understand. Forests are living organism.

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<v Speaker 1>You know, it's it has multiple layers, has multiple past.

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<v Speaker 1>You can just PLoP us at the trees down and

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<v Speaker 1>expect things to work out. Okay, you know, um James C.

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<v Speaker 1>Scott talks about this in Seeing like a state. You

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<v Speaker 1>can't just in these states they start these sort of

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<v Speaker 1>forestry projects. They try to legible, legibilize, you know, these forests,

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<v Speaker 1>these simple rules and organizations, and you cut out all

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<v Speaker 1>the fluff, all the shrubbery, all the other plans that

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<v Speaker 1>are competing Coote and coote, you end up with a

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<v Speaker 1>dead system, you know, they put the system that is

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<v Speaker 1>very fragile, is not able to respond to changes in

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<v Speaker 1>the environments they rise because it does not have the

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<v Speaker 1>buffer as of a complex web of life in place.

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<v Speaker 1>Indigenous groups and really anybody who is grounded in the

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<v Speaker 1>local context is able to most effectively engage and respond

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<v Speaker 1>because they have access to that information, because they're able

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<v Speaker 1>to see the shocks to the system, the buffers, what works,

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<v Speaker 1>what doesn't. Human culturists are able to, you know, to

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<v Speaker 1>have these intensive systems because they are constantly monitoring coming

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<v Speaker 1>full circle here, constantly monitoring the feedback that they're getting

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<v Speaker 1>from their systems. And of course there's a fifth principle.

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<v Speaker 1>You know, in these sort of situations, you're still going

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<v Speaker 1>to have a couple opportunistic people, maybe attempt may be

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<v Speaker 1>tempted to take advantage of the trust presence in the

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<v Speaker 1>group um. And when I say opportunistic people, I don't

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<v Speaker 1>mean to create this other, this old group. I just

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<v Speaker 1>mean us in the sense of, you know, you have,

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<v Speaker 1>like we all do, moments of weakness, right, and then

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<v Speaker 1>those moments of weakness, it can be easy for some

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<v Speaker 1>to falter, and in that falter and jeopardize the security

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<v Speaker 1>of the system as a whole, and so the fifth

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<v Speaker 1>Prince will successful. Common spanagement is the practice of accountability

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<v Speaker 1>and systems of accountability through graduated sanctions. Of course, empathy

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<v Speaker 1>needs to maintain throughout the process. And I don't think

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<v Speaker 1>that every infraction must automatically responded to with sanctions. Like again,

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<v Speaker 1>I'm not trying to do something, it's just obviously when

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<v Speaker 1>you have a system that has and I know I'm

0:16:42.960 --> 0:16:47.880
<v Speaker 1>reference to nine like a right finger, but yeah, yeah,

0:16:48.000 --> 0:16:51.400
<v Speaker 1>I think it's fine reference nine correctly as opposed to

0:16:51.440 --> 0:16:53.720
<v Speaker 1>like someone who hasn't read it or read anything else

0:16:53.720 --> 0:16:59.160
<v Speaker 1>that he wrote. Yeah, yeah, we can take it. But

0:16:59.280 --> 0:17:04.320
<v Speaker 1>you know, obviously, not every situation gonna respond to its sanctions. Obviously,

0:17:04.440 --> 0:17:09.159
<v Speaker 1>empathation remunitae throughout the process. Um, But when you have

0:17:09.200 --> 0:17:11.680
<v Speaker 1>a system in which a lot of people are dependent

0:17:11.920 --> 0:17:15.440
<v Speaker 1>on the sustainability not just people living right now, but

0:17:15.600 --> 0:17:17.920
<v Speaker 1>generations to come, and that's not something we accustomed to

0:17:18.000 --> 0:17:20.960
<v Speaker 1>thinking about, but generations still coming out and think about

0:17:21.440 --> 0:17:26.040
<v Speaker 1>with these sort of commons institutions, you can't do as

0:17:26.040 --> 0:17:29.680
<v Speaker 1>the capitalists do and just let people do whatever with

0:17:29.960 --> 0:17:33.400
<v Speaker 1>minimal if any environmental protections with minimal if any like

0:17:34.160 --> 0:17:39.280
<v Speaker 1>standards in place. Yes, infractions varying severity and stuff, But

0:17:40.359 --> 0:17:42.600
<v Speaker 1>when the livelihood of the entire community is that state,

0:17:42.880 --> 0:17:46.560
<v Speaker 1>you know, things can be so easy. When infractions are

0:17:46.600 --> 0:17:51.199
<v Speaker 1>just you know, temporary deviations or unthreatening to the overall

0:17:51.200 --> 0:17:54.480
<v Speaker 1>survival of the CPR, then you know, tolerance can be high.

0:17:54.560 --> 0:17:57.639
<v Speaker 1>But it depends on the circumstance. And that's why it

0:17:57.720 --> 0:18:02.800
<v Speaker 1>really is important that the prior four principles or in place.

0:18:03.400 --> 0:18:06.520
<v Speaker 1>You know, you have the clearly defined boundaries, you have

0:18:06.640 --> 0:18:09.960
<v Speaker 1>the rules of the commons established by collective decision making

0:18:10.000 --> 0:18:13.280
<v Speaker 1>power over the commons, with a constant process of monitoring

0:18:13.280 --> 0:18:18.760
<v Speaker 1>in place. Because again, the responsiveness of the people on

0:18:18.840 --> 0:18:23.359
<v Speaker 1>the ground is a lot more in tune with the

0:18:23.440 --> 0:18:26.480
<v Speaker 1>conditions of the commons and with the needs of the

0:18:26.520 --> 0:18:30.160
<v Speaker 1>people themselves, because they are the people. And the fifth

0:18:30.160 --> 0:18:32.560
<v Speaker 1>principle and the fourth principle, all the other principles would

0:18:32.560 --> 0:18:35.880
<v Speaker 1>be nothing without the sixth principle, which is the presence

0:18:35.880 --> 0:18:40.240
<v Speaker 1>of conflict resolution mechanism. Humans are kind of human, you know,

0:18:40.280 --> 0:18:43.240
<v Speaker 1>we make mistakes. We have disagreements, and it needs to

0:18:43.240 --> 0:18:46.680
<v Speaker 1>be some sort of means of discussing and resolving conflict

0:18:46.680 --> 0:18:49.160
<v Speaker 1>in a healthy and effective way. There are a lot

0:18:49.200 --> 0:18:53.639
<v Speaker 1>of processes in place UM. A lot of communities, Galterian

0:18:53.680 --> 0:18:58.360
<v Speaker 1>communities throughout history have used some sort of system of mediation. UM.

0:18:58.440 --> 0:19:02.000
<v Speaker 1>There's also arbitration, which chance be more common in state societies.

0:19:02.760 --> 0:19:06.840
<v Speaker 1>And they are also new models and methods of justice

0:19:06.920 --> 0:19:10.560
<v Speaker 1>being established and drawn from from the past as well

0:19:10.920 --> 0:19:13.720
<v Speaker 1>that we can look into. But they are conflict resolution mechanisms.

0:19:13.840 --> 0:19:17.520
<v Speaker 1>They have to be in place the successful comments management.

0:19:17.840 --> 0:19:21.600
<v Speaker 1>We live in a society, and society includes conflict. Conflict

0:19:21.640 --> 0:19:24.520
<v Speaker 1>is not always necessarily a bad thing, but it's a

0:19:24.600 --> 0:19:28.119
<v Speaker 1>thing and you ignore it and expected to go away.

0:19:28.280 --> 0:19:32.080
<v Speaker 1>The seventh principle is the freedom to organize, and this

0:19:32.200 --> 0:19:36.320
<v Speaker 1>principle is, you know, the basis upon which the other

0:19:36.359 --> 0:19:40.359
<v Speaker 1>principles arrest. In some places, people have a lot of

0:19:40.440 --> 0:19:44.200
<v Speaker 1>autonomy to self organize free of state control. In other

0:19:44.240 --> 0:19:49.000
<v Speaker 1>places they don't. In other places, there's a lot of

0:19:49.040 --> 0:19:54.520
<v Speaker 1>state encroachment on the commons because that has been the

0:19:54.560 --> 0:19:59.639
<v Speaker 1>mission of the state to further their ten drils. In

0:20:00.240 --> 0:20:09.080
<v Speaker 1>every sphere of life and existence. So obviously the end goal,

0:20:10.000 --> 0:20:13.000
<v Speaker 1>but one of the end goals the complete abolition of

0:20:13.040 --> 0:20:17.040
<v Speaker 1>the state, and obviously the process upon which we reached

0:20:17.080 --> 0:20:20.280
<v Speaker 1>those end goals would require pre figurative politics in the

0:20:20.359 --> 0:20:24.639
<v Speaker 1>sense of establishing the institutions that we want in the

0:20:24.680 --> 0:20:27.880
<v Speaker 1>future society in the here and now and building that

0:20:28.359 --> 0:20:35.440
<v Speaker 1>dual poll capacity to provide a competitive excuse the capitalists terminology,

0:20:35.720 --> 0:20:39.800
<v Speaker 1>but a competitive model that can you know, compete with,

0:20:40.560 --> 0:20:46.800
<v Speaker 1>rise from and separately from eventually replace um the existing systems,

0:20:46.800 --> 0:20:50.080
<v Speaker 1>and that's the process of social revolution. Have a video

0:20:50.160 --> 0:21:06.160
<v Speaker 1>coming up on that in December. Lastly, and this does

0:21:06.160 --> 0:21:11.560
<v Speaker 1>not apply to every instance of commons management, but in

0:21:11.600 --> 0:21:16.919
<v Speaker 1>some cases you need the eighth and finale principle for

0:21:16.960 --> 0:21:22.040
<v Speaker 1>successful commons management, and that is nested enterprises, which is,

0:21:22.119 --> 0:21:25.080
<v Speaker 1>you know, basically the same principle as an anarchist confederation.

0:21:25.760 --> 0:21:29.720
<v Speaker 1>You know, if a particular community is access in a

0:21:30.760 --> 0:21:34.000
<v Speaker 1>commons institution that other communities are access in, or if

0:21:34.040 --> 0:21:38.399
<v Speaker 1>the commons that a group of communities are access in

0:21:38.960 --> 0:21:44.560
<v Speaker 1>a part of a larger regional commons or archipelogic commons

0:21:44.640 --> 0:21:50.399
<v Speaker 1>or continental commons, then he wants to have means of

0:21:50.440 --> 0:21:55.280
<v Speaker 1>collaboration partom up of course, part of organizations, but you know,

0:21:55.320 --> 0:21:58.320
<v Speaker 1>maintain the power the local level while coordinating these larger

0:21:58.359 --> 0:22:03.320
<v Speaker 1>scaled commons and ensuring that there's a smooth running and

0:22:03.440 --> 0:22:08.560
<v Speaker 1>smooth communication between the appropriators, you know, the people involved.

0:22:09.600 --> 0:22:15.960
<v Speaker 1>These principles very clearly differentiate between success and the failure cases.

0:22:17.080 --> 0:22:23.320
<v Speaker 1>To reiterate the commons and the principle of successful commons

0:22:23.320 --> 0:22:30.480
<v Speaker 1>management as follows, clearly defined boundaries, rules compatible with local conditions,

0:22:31.240 --> 0:22:35.199
<v Speaker 1>collective decision making power to establish those rules, monitoring to

0:22:35.320 --> 0:22:39.280
<v Speaker 1>ensure that those rules are compatible with people and conditions.

0:22:39.800 --> 0:22:43.440
<v Speaker 1>Graduated sanctions to ensure that rules are kept up with

0:22:44.280 --> 0:22:51.480
<v Speaker 1>and the commons are protected from potential threats, conflict resolution

0:22:51.520 --> 0:22:57.040
<v Speaker 1>mechanisms because humans are going to human freedom to organize,

0:22:57.240 --> 0:23:03.240
<v Speaker 1>particularly in the fragilely stages of establishing these projects and

0:23:04.880 --> 0:23:13.880
<v Speaker 1>nested enterprises confederation from the bottom up. In certain failure cases,

0:23:13.920 --> 0:23:19.080
<v Speaker 1>we see that, you know, none of the principles apply um.

0:23:19.160 --> 0:23:24.000
<v Speaker 1>For example, in the book eleanor Austrom references these two

0:23:24.080 --> 0:23:28.760
<v Speaker 1>Turkish fisheries, the bay of his Mirror and boardroom, where

0:23:29.160 --> 0:23:35.520
<v Speaker 1>there was severe rent dissipation continuing unabated. Of course, the

0:23:35.560 --> 0:23:37.400
<v Speaker 1>book was written a while ago, so I'm not sure

0:23:37.440 --> 0:23:45.119
<v Speaker 1>how the situation has evolved since then. But rent dissipation

0:23:45.240 --> 0:23:49.719
<v Speaker 1>is basically a circumstance in which the commons cornpool resources

0:23:49.720 --> 0:23:56.160
<v Speaker 1>are being depleted severely and the sustainability of those comments

0:23:56.200 --> 0:23:59.600
<v Speaker 1>are at stake. And so with all those principles in place,

0:23:59.640 --> 0:24:03.000
<v Speaker 1>to all that doesn't happened. Um you get a situation

0:24:03.200 --> 0:24:06.480
<v Speaker 1>like what's going on? But what was going on in

0:24:06.520 --> 0:24:10.480
<v Speaker 1>the Bay of His Mirror and put in the Kirin

0:24:10.560 --> 0:24:14.199
<v Speaker 1>the oil irrigation project in Sri Lanka, they did have

0:24:15.320 --> 0:24:18.600
<v Speaker 1>clayer boundaries, that one principle in place, but the other

0:24:18.640 --> 0:24:24.679
<v Speaker 1>principles were not. In Mojave, California, they did have the

0:24:24.720 --> 0:24:28.960
<v Speaker 1>institution of collective choice, they did have contact resolution mechanisms,

0:24:29.320 --> 0:24:32.280
<v Speaker 1>and they did have the recognized right to organize, but

0:24:32.480 --> 0:24:34.560
<v Speaker 1>the other principles are not in place, and so that

0:24:34.680 --> 0:24:39.359
<v Speaker 1>institution was also a failure. Or we could look at

0:24:39.400 --> 0:24:43.840
<v Speaker 1>the case in the Mabella fishery also in Sri Lanka,

0:24:44.200 --> 0:24:48.560
<v Speaker 1>where renticipation had become a very severe problem, particularly after

0:24:48.680 --> 0:24:53.000
<v Speaker 1>nine Now, they did have rules in place, they did

0:24:53.119 --> 0:24:59.960
<v Speaker 1>have a monitoring system, but unfortunately, you know, despite having

0:25:00.000 --> 0:25:03.560
<v Speaker 1>those rules, is probably having you know, regulating regulating the

0:25:03.600 --> 0:25:05.520
<v Speaker 1>access to the beach and the use of the beach

0:25:05.560 --> 0:25:09.399
<v Speaker 1>scenes and the control of the number of nets to

0:25:09.440 --> 0:25:12.960
<v Speaker 1>be used. I mean, they really did try. It wasn't

0:25:12.960 --> 0:25:17.160
<v Speaker 1>a problem of ignorance the issuers that although they were

0:25:17.240 --> 0:25:19.959
<v Speaker 1>aware of the consequences of adding too many nets and

0:25:20.040 --> 0:25:24.520
<v Speaker 1>drawing too much from the fishery, the issue became that

0:25:27.800 --> 0:25:32.320
<v Speaker 1>the appropriators, the fishermen themselves, they don't have the autonomy

0:25:32.359 --> 0:25:36.439
<v Speaker 1>to make an enforce the rules of the fishery that

0:25:36.680 --> 0:25:40.159
<v Speaker 1>was deprived of them, and so the institution was not

0:25:40.280 --> 0:25:44.359
<v Speaker 1>able to sustain itself in the long term. So in

0:25:44.400 --> 0:25:46.720
<v Speaker 1>all these cases, you know, no more of the three

0:25:47.080 --> 0:25:51.879
<v Speaker 1>design principles actually characterized any of these cases, and so

0:25:52.400 --> 0:25:54.800
<v Speaker 1>they were unable to solve the problems that they faced.

0:25:55.800 --> 0:25:58.439
<v Speaker 1>They're of course also issues where they are viable but

0:25:58.640 --> 0:26:01.600
<v Speaker 1>fragile common system where you know, they have more of

0:26:01.640 --> 0:26:04.880
<v Speaker 1>the principles in place, but they still lack all of them.

0:26:04.920 --> 0:26:09.040
<v Speaker 1>So awesome Sri Lanka. There's a gal oil where boundaries

0:26:09.080 --> 0:26:13.320
<v Speaker 1>and membership would clay designated, where rules have been devised

0:26:13.320 --> 0:26:17.199
<v Speaker 1>and monitored, where collective choice arenas have been set up,

0:26:18.320 --> 0:26:23.360
<v Speaker 1>but they you know did not have the autonomy and

0:26:23.440 --> 0:26:26.639
<v Speaker 1>they do not have collect conflict resolution mechanisms in place,

0:26:27.200 --> 0:26:30.520
<v Speaker 1>and so the institution is not as as robust as

0:26:30.520 --> 0:26:33.800
<v Speaker 1>it could be. Of course, when it comes to the

0:26:33.840 --> 0:26:41.119
<v Speaker 1>Commons and existing institutions, existing fragile institutions exist in successful institutions,

0:26:41.119 --> 0:26:46.280
<v Speaker 1>existing failures of institutions. That does not necessarily need to

0:26:46.359 --> 0:26:50.600
<v Speaker 1>limit all imagination of possibilities, but it's good to be

0:26:50.640 --> 0:26:53.199
<v Speaker 1>informed as to what has worked in the past and

0:26:53.240 --> 0:26:57.160
<v Speaker 1>what hasn't. We can still imagine future scenarios and experiments

0:26:57.160 --> 0:26:59.840
<v Speaker 1>and how they might play out. But the point is

0:27:00.680 --> 0:27:03.240
<v Speaker 1>if we're trying to reinstate the Commons, we need to

0:27:03.320 --> 0:27:06.800
<v Speaker 1>understand what makes them work, at least what has made

0:27:06.800 --> 0:27:10.560
<v Speaker 1>them work in the past and in the present. More

0:27:10.600 --> 0:27:15.560
<v Speaker 1>information of the Commons and also the potential of library economy,

0:27:16.080 --> 0:27:19.679
<v Speaker 1>you can check out my videos on the Commons and

0:27:19.920 --> 0:27:24.760
<v Speaker 1>the library economy on my channel YouTube dot com slash Andurism.

0:27:24.760 --> 0:27:28.360
<v Speaker 1>You can also check out Eleanor Ostrom's book Governing the Commons,

0:27:29.119 --> 0:27:32.680
<v Speaker 1>as well as a book called Eleanor Ostrom's Rules for Radicals,

0:27:32.680 --> 0:27:35.440
<v Speaker 1>which I haven't read yet, but I felt it was

0:27:35.440 --> 0:27:38.320
<v Speaker 1>pretty good. If you like what I do. You'd like

0:27:38.359 --> 0:27:40.280
<v Speaker 1>to support me, you could follow me on pitture dot

0:27:40.320 --> 0:27:44.960
<v Speaker 1>com slash same true and on Twitter com slash underscore

0:27:45.000 --> 0:27:48.920
<v Speaker 1>same true. That's all I have for today. It could

0:27:49.720 --> 0:27:57.600
<v Speaker 1>Happen here piece. It could Happen Here as a production

0:27:57.640 --> 0:28:00.640
<v Speaker 1>of cool Zone Media. For more podcasts from Zone Media,

0:28:00.760 --> 0:28:03.200
<v Speaker 1>visit our website cool zone media dot com, or check

0:28:03.280 --> 0:28:05.520
<v Speaker 1>us out on the I Heart Radio app, Apple Podcasts,

0:28:05.640 --> 0:28:08.680
<v Speaker 1>or wherever you listen to podcasts. You can find sources

0:28:08.680 --> 0:28:11.240
<v Speaker 1>for It could Happen Here, updated monthly at cool zone

0:28:11.280 --> 0:28:14.040
<v Speaker 1>media dot com slash sources. Thanks for listening,