Group items tagged

People participate in peer production communities

commons-based peer production refers to any coordinated, (chiefly) internet-based effort whereby volunteers contribute project components, and there exists some process to combine them to produce a unified intellectual work.

Pirate Bay

Wikipedia

Sourceforge

Linux

It can be argued, however, that in the development of any less than trivial piece of software, irrespective of whether it be FOSS or proprietary, a subset of the (many) participants always play -explicitly and deliberately- the role of leading system and subsystem designers, determining architecture and functionality, while most of the people work “underneath” them in a logical, functional sense.

we aim for a fair synthesis

Our main counter-argument is this: under capitalist conditions, peer production is not capable of self-reproduction and therefore not a full mode of production or value creation. We make an important distinction between the self-reproduction capability of a peer production project as a whole, and the social reproduction at the individual level. The reason is that there is no real universal possiblity for the reproduction of the human life of peer producers under capitalist conditions.

We would characterize Yochai Benkler’s vision as a reformist or meliorist approach, seeking to improve and balance some of the negative aspects of capitalism through increased peer production dynamics.

2. Oekonux: free software as a germ form that is prefigurative of a peer production society

free software production is a full mode of production that is born within capitalism but destined to supersede it, based on a understanding of germ form theory.

The description of Meretz considers free software as a full mode of production, prefigurative of a wider transformation of the current capitalist mode of production.

We would characterize the main argument as stating that the deep lowering of transaction/coordination/communication costs, creates the possibility for a new mode of production next to the market and the firm, which produces value through ‘social allocation’.However, for Benkler, the new modality exists ‘in addition’ and in complementary with market dynamics.

On the collective level, we can see that peer production occurs when a pool of voluntary contributors can create commons-oriented value, under conditions of participatory governance, i.e. through the social, and not market or hierarchical, allocation of productive resources. This can occur on a collective level, but only if we abstract from the need for the social reproduction of the individuals who contribute.

there is no autonomous social reproduction within the commons itself

3. Dmytri Kleiner’s Venture Communism

For Kleiner, peer production can only occur if commoners also own the common stock of production.

Kleiner proposes that peer producers would create common stock cooperatives, and use a specific licence, the Peer Production or Copyfarleft license, to protect their shared innovation commons from private appropriation by capitalist forces.

Like with the P2P Foundation’s approach, Kleiner also recognizes the continuation of the politics of class, as long as we live in a class-based society.

Our contrasting peer production IS a proto-mode of production, which means that indeed value is created in a radically different way in peer production, but that it’s lack of self-reproduction capabilities makes it dependent on capitalism.

Kleiner’s strategy is exactly what can make it independent and capable of self-reproduction since its combination with common-stock physical production entities, would guarantee the self-reproduction capability of individuals and collectives contributing to the commons.

creating a real counter-economy

4. George Caffentzis and the Anti-capitalist commons

two kinds of commons, i.e. anti-capitalist commons which exist to produce value in a different way, and which function against capitalism, and commons which are used by capital for its own self-reproduction and act in favour of capitalism

Politically, pro-capitalist commons are represented by the neo-Hardinian school of Elinor Ostrom

while the basic premise of the existence of capitalism-compatible commons is correct, the making of a radical dichotomy, based on the necessity to struggle against capitalist commons, is absolutely counter-productive.

Our approach stresses that it is more productive to focus on the post-capitalist potentialities of peer production, and make them real and concrete, than to fight against commons that are compatible with capitalism.

it makes only sense to undertake efforts to make the commons more autonomous from profit-maximizing entities and the system as a whole. This can be done through strategies such as those proposed by Kleiner and the P2P Foundation.

In the interpretation of the P2P Foundation, social change occurs because proto-modes of production, which are initially embedded in a dominant economic system, and benefit that system, become gradually more efficient, and capable of self-reproduction, and therefore create the conditions for a phase transition to occur, in which the new emergent mode of production, achieves its independence over the formerly dominant model.

For the P2P Foundation, an integration needs to occur between the new prototype model, i.e. the field of peer production proper, as it emerges in multiple social fields and attempts to become more autonomous; the social mobilization of progressive social forces (i.e. politics and even ‘revolution’ are crucial remaining aspects of social evolution), and political/policy oriented movements that are capable of creating new institutions.

Politically, § we differ from the Benklerite approach because we believe peer production has the potential to succeed capitalism as the core value and organisational model of a post-capitalist society § we differ from Oekonux by stressing the lack of autonomy of peer production under current conditions § we differ from the Telekommunisten approach by stressing it a proto-mode of production § we differ from the Caffentzis approach by stressing a post-capitalist approach centered on the autonomy and self-reproduction needs of peer producers, rather than guided by a core hostility to capitalism

P2P Foundation also has an integrative and integral approach, this means that despite differences, we seek commonality around aspects of our friends and allies that we may differ from in other aspects.

§ we agree with Benkler and similar approaches that peer production improves on the current conditions of capitalism, i.e. we generally support the spread of commons and p2p-oriented practices § we agree with Oekonux that peer production carries within itself the seeds of a post-capitalist value system § we agree with Kleiner’s proposal for a peer-based counter-economy § we agree with Caffentzis that we need a preferential treatment towards autonomous commons approaches that create a counter-logic within the present system

These crises are sharpening our awareness of the existence and importance of the commons. Natural commons are necessary for our survival, while social commons ensure social cohesion, and cultural commons enable us to evolve as individuals.

A reduction in the GDP does not necessarily signal a reduction in the real wealth of a society. Recognizing this fact widens our perspective and opens doors for new types of solutions.

The commons can help us overcome the crisis, but it requires systematic advocacy.

What are the commons and why are they are significant?

Commons

include knowledge and water, seeds and software, cultural works and the atmosphere. Commons are not just „things,” however. They are living, dynamic systems of life. They form the social fabric of a free society.

Commons do not belong to anyone individually nor do they belong to no one. Different communities, from the family to global society, always create, maintain, cultivate, and redefine commons

We have to constantly revitalize our commons, because everything we produce relies upon the knowledge we inherit, the natural resources that the Earth gives us, and cooperation with our fellow citizens. The activity known as „the economy” is embedded in our social fabric.

There‘s something new afoot – a movement to reclaim the commons!

Commons are being rediscovered and defended.

Commons are newly created and built upon. Countless people are creating new things for all and meaningful social and physical spaces for themselves.

Taken together, scientists and activists, citizens and politicians are developing a robust and innovative commons sphere – everywhere.

The usage rights of fellow commoners are the stop signs for individual usage rights.

Neither no man‘s land nor boundless Property

The commons is not only about the legal forms of ownership. What matters most is whether and how community-based rights to the commons are enforced and secured.

Commons are based on communities that set their own rules and cultivate their skills and values. Based on these always-evolving, conflict-ridden processes, communities integrate themselves into the bigger picture. In a culture of commons, inclusion is more important than exclusion, cooperation more important than competition, autonomy more important than control.

Absolute and exclusive private property rights in the commons therefore cannot be allowed.

Each use must ensure that the common pool resources are not destroyed or over-consumed.

No one may be excluded who is entitled to access and use the shared resource or who depends on it for basic needs.

What is public or publicly funded must remain publicly accessible.

The commons helps us re-conceptualize the prevailing concept of property rights.

Our shared quality of life is also limited by knowledge that is excessively commercialized and made artificially scarce. In this manner, our cultural heritage becomes an inventory of lifeless commodities and advertising dominates our public spaces.

We all need commons to survive and thrive. This is a key principle, and it establishes why commoners‘ usage rights should always be given a higher priority than corporations‘ property rights. Here the state has a duty to protect the commons, a duty which it cannot abandon. However, this does not mean that the state is necessarily the best steward for the commoners‘ interests. The challenge is for the commoners themselves to develop complementary institutions and organizational forms, as well as innovative access and usage rules, to protect the commons. The commoners must create their own commons sector, beyond the realm of market and state, to serve the public good in their own distinctive manner.

For a society in which the commons may thrive

The rules and ethics of each commons arise from the needs and processes of the commoners directly involved. Whoever is directly connected to a commons must participate in the debate and implementation of its rules.

Commons are driven by a specific ethos, as well as by the desire to acquire and transfer a myriad of skills. Our society therefore needs to honor the special skills and values that enable the commons to work well. A culture of the commons publicly recognizes any initiative or project that enhances the commons, and it provides active financial and institutional support to enhance the commons sector.

This challenge requires a lot of work, but it is also a great source of personal satisfaction and enrichment.

Our society needs a great debate and a worldwide movement for the commons.

collectively our choices and agency are the ultimate guarantors of any values we may wish to secure

They can create their own cultural spaces to deliberate, collaborate and share resources without market and state structures that are often cumbersome, expensive, anti-social or predatory. 

A key political challenge of our time is to figure out new ways to preserve and extend the democratic capacities of ordinary people and rein in unaccountable market/state power, otherwise known as neoliberalism. 

Neoliberal economics and policy insist upon debt-driven economic growth, extractivist uses of the Earth, consumerism and nationalism

the creative use of new digital technologies on open network platforms could inaugurate liberating new forms of “open source governance.”

The superstructures of law and governance can achieve only so much without the consent of the governed.

Benkler

Rifkin

Tapscott

Mason

Bauwens

potentially transformative Commons Sector

the innovations now unfolding in various tech spaces suggest the outlines of new post-capitalist institutions

new types of group deliberation and governance software platforms such as Loomio and Co-budget; digital platforms that enable better management of ecological resources; and “blockchain ledger” technology, which is enabling new forms of network-native self-organization, collective action and “smart contracts”

online guilds

commons

open design and manufacturing communities

citizen-science

a process of commoning

to create functioning commons

The collaborative communities now emerging on digital platforms do not worry so much about resource-depletion or free riders – problems that affect the management of water, fisheries and land – as how to intelligently curate information from the multitudes and design effective self-governance structures for virtual collaboration.   

The point of the commons paradigm, despite its many different flavors, is this:  It provides “protected” space in which to re-imagine production and governance. 

“digital divide”

more accessible and transparent than conventional state democracy and more solidly grounded through bottom-up participation and ethical accountability

Digital networks are becoming deeply entangled with all aspects of life

our lives with digital technologies are profoundly affecting how we regard property, political life, and economic life

Facebook, Google, Uber, Airbnb and other corporate “gig economy” players

Unlike these capital-driven enterprises, the collaborations that I am describing are fundamentally non-market and socially mindful in character. They are less defined by technology per se than by the new social forms and political /cultural attitudes that they engender. 

to move people beyond the producer/consumer dyad and formalistic notions of citizenship, and enable people to enact a more personal, DIY vision of self-provisioning and governance. 

The state, having cast its lot with capital accumulation and growth, is losing its credibility and competence in addressing larger needs. 

With the rise of market-centrism and rational choice economics, government was devalued and allowed a role only in cases of ‘market failure.’ 

standard economics today largely ignores the fundamental, affirmative role that government plays in facilitating functional, trustworthy markets.

popular distrust of government has soared.  And why not?  Government has lost its actual capacities to serve many non-market social and ecological needs. 

Given this void and the barriers to democratic action, many citizens who might otherwise engage with legitimate state policymaking have shifted their energies into “transnational, polycentric networks of governance in which power is dispersed,”

the solidarity economy, Transition Towns, peer production, the commons

Thus the impasse we face today:  The neoliberal market/state agenda is inflicting grievous harm on the planet, social well-being and democracy – yet the market/state remains largely unresponsive to popular demands for change.

The (Still-Emerging) Promise of Open Source Governance

commons based on open tech platforms will play a central role in transforming our politics and polity

Electronic networks are now a defining infrastructure shaping the conduct of political life, governance, commerce and culture.

many legacy institutions and social practices continue to exist.  But they have no choice but to evolve

online commons are lightweight social systems that, with the right software and norms, can run quite efficiently on trust, reciprocity and modest governance structures

that enable users to mutualize the benefits of their own online sharing

Rifkin notes that the extreme productivity of digital technologies is lowering the marginal costs of production for many goods and services to near zero.  This is undercutting the premises of conventional markets, which are based on private owners using proprietary means to extract profits from nature, communities and consumers.

We are glimpsing at the outlines of a new economic system based on sharing and the collaborative commons. It is the first new paradigm-shifting system since the introduction of capitalism and communism. 

The “collaborative commons” that Rifkin describes is a hybrid capitalist/commons economy that is able to exploit the efficiencies and higher quality produced on open networks. 

“prosumers”

are able to create their own goods and services

But when some good or service is offered for at no cost, it really means that the user is the product:  our personal data, attention, social attitudes lifestyle behavior, and even our digital identities, are the commodity that platform owners are seeking to “own.”  

To combat corporate exploitation of open platforms, many efforts are now afoot to establish digital commons as viable alternatives.  The new models are sometimes called “platform co-operativism.

Digital commons are materializing in part because it is easier and more socially satisfying to participate in a commons

the most valuable networks are those that facilitate group affiliations to pursue shared goals – or what I would call commons

Open source tools and principles could unleash this value – but it would subvert the business model.

“hacktivists,” makers, software programmers and social media innovators who are consciously attempting to build tech platforms that can meet needs in post-capitalist ways, often via commons