Chapters

Reframing both the city as commons and food as commons changes how we think about urban food governance. Food is currently governed as both a privately owned and traded commodity and a public good that should be healthy, safe, and accessible to everyone. This public/private or state/market binary is insufficient for governing the diverse ways in which people provision food; it can also stand in the way of achieving more just and sustainable food systems. The commoning activities of community food initiatives, activists, policymakers, growers, sharers, and eaters – have the potential to create, share, and care for urban food commons as collective public goods. Yet, these commoning activities are rarely examined as urban food governance practices.

Resilience has become a “buzzword” of our time. It is commonplace to hear individuals, communities, organisations, and systems described as resilient. Resilience has also become a buzzword In development discourse and practice. World Bank programmes for instance, refer to ‘resilient cities’, ‘resilient institutions’ and climate risk management ‘resilience strategies’. As noted by developer thinker Andrea Cornwall (2007), buzzwords tend to garner general abstract consensus around the importance of certain concepts but they equally can be vague and ‘fuzzy’, providing little sense of what a concept actually ‘looks like’ or how it translates in practice and in specific contexts. Here, we provide some clarity around the concept of resilience and how it is used in development today.

Trading for a social purpose is nothing new; the Red Cross began trading in order to supplement revenues during the First World War. However, since the 1980s, the not-for-profit sector in many countries has taken a stronger commercial turn. Policy makers in the ‘rich world’ initially became appreciative of social enterprise’s potential for regional development and competitive public services.

This chapter, written for the Handbook of Alternative Theories of Political Economy, introduces the two primary theoretical traditions that have shaped diverse and community economies research and practice: anti-essentialist Marxian political economy and feminist poststructuralism. The chapter discusses the contribution of these two traditions highlighted how they have shaped the diverse economies and community economies approach. The chapter also includes a discussion of the ever-evolving practice of making community economies and some research directions for a political economy of possibility.

Letter to Julie was written especially for Antònia Casellas's collection, J.K. Gibson-Graham. Hacia una economía postcapitalista o cómo retomar el control de lo cotidiano [J.K. Gibson-Graham. Towards a post-capitalist economy or how to regain control of everyday life], published by Editorial Icaria, Barcelona.

The English translation of the Letter is provided here. In the Letter, written in 2020, Katherine updates Julie on what has happened in the area of diverse and community economies scholarship in the ten years since Julie's death, and on recent events including the climate emergency, COVID-19 and Black Lives Matter.

Contemporary systems of healthcare and other industries are largely defined by their neoliberal, capitalist character. However, this parochial approach to understanding the political economy of healthcare misses the myriad activities that make up the “care” in healthcare. Receiving care is not isolated to capitalist exchanges, nor is it unquestionably tied to the neoliberal marketplace. There exist diverse economies of care within, outside, and alongside neoliberal capitalist ones. Moreover, there are multiple means by which we may define care that are often overlooked. In many cases healthcare that cannot be counted, does not count, as it relates to capitalist exchange.

This short essay is part of the last volume in the Future Cities Laboratory Indicia Series. It contributes to the principle of 'Stimulating Diverse Economies' in designing sustainable future cities. The paper is an invitation for various social and institutional actors to accommodate diverse livelihoods. It suggests that for cities to become genuinely resilient, their design and development need to pay attention to the plural and entangled forms of work that are crucial in creating a sustainable condition for both human and earth others to flourish.

For several months, we, the three authors, met once a week to share stories about our evolution as social justice educators. While we come from different back- grounds and are different ages, we have each pursued a career in academia, moti- vated by a desire to address social injustice. Different identities and experiences have shaped our lives, but we share a common understanding of social justice and a collective desire to make an impact on the lives of our students. We are Korean, Black, and White, all raised in the United States. We are cisgender heterosexual, bisexual, and gay. We are from the northeast and the south. Together, our ages span two decades. We were raised upper-middle, middle, and lower middle class.

This is a chapter on Community Economies for the Routledge Handbook of Global Development. The chapter discusses how a community economies approach to development focuses on seeking out and strengthening already existing post-capitalist worlds. This involves community economies scholars using action research methods to work with community-based partners to help make post-capitalist activities more visible, and then to devise ways and means to build on and strengthen these activities.

This chapter in a book about post-capitalist futures outlines a community economies approach to post-capitalism. The chapter describes how a community economies approach to post-capitalist futures starts in the here and now with what is ‘at hand’ to build a more just and a more sustainable world and it highlights two strategies that community economies scholars and activists use to help strengthen existing post-capitalist practices. One strategy is to identify existing economic diversity and the ways it is being used for more just and sustainable economies; the second is to engage in actions to strengthen these economies.

Greenfield Community College’s (GCC) faculty and staff are predominantly white (93%) and though most espouse progressive politics and have the best of intentions, conversations on campus focused on race or racism are still difficult. In an attempt to address this challenge, we created a book group based on Robin DiAngelo’s White Fragility: Why it’s so Hard for White People to Talk About Racism.

PAR is a methodology that democratizes research by transforming the relationship of researcher and participants to where they are working together to actively learn about and create change in the world. In the context of student success for Black, Indigenous and other people of color (BIPOC) and other underserved students, the best place to learn about this is by recruiting students to become co-researchers and engaging students to help analyze the data and collaborate in finding ways to improve student success.

Purporting that particular manifestations of social enterprises are conditioned, at least in part, by the cultural context in which they are enacted (Peredo & McLean 2006), the chapter seeks to unveil the ethnocentrism inherent in dominant renditions of social enterprise by zooming in on a United Nations project geared toward promoting entrepreneurial activity in and, ultimately, the livelihood of indigenous Cambodian forested communities. This research explores the everydayness of social enterprise among an indegenous resin tapper community in two adjacent villages, in Rovieng District which lies to the south of Preah Vihear Province in northern Cambodia.

Until recently, there was not much connection between feminism and cartography or GIS (geographic information science and/or system) but today they are increasingly intertwined. The meaning and purpose of mapping have significantly changed in recent decades due to several reasons. For example, the mapping process has become computerized, virtually all spatial information is now digital, and GIS has emerged as essential when working with spatial data. At the same time, women have increased their visibility and presence in science and technologies. Feminist scholarship, too, has made a profound impact on social science and geography and has come to inform and influence the fields of cartography and GIS.

Property concerns exclusive rights to the access and use of a resource, the possession of an object or territory with a right to exclude others, or the ability to dispose of or exchange an owned object. The particular property regime that has, for at least the minority world, become a ‘common sense’ is a private and individualized notion of property that is manifest in legal title and state enforcement. Emerging along with the enclosure of the commons in the sixteenth century, this property is also closely associated with the origins and alleged efficiencies and rationalities of capitalism. Contemporary initiatives that disrupt this ‘common sense’ and repurpose property include, for example, the movement of workers to ‘recover’ abandoned factories in Argentina.

This chapter discusses self-managed enterprises in Latin America with a focus on Argentina, analysing how they emerge, their implications for community economies, and their role in la econom'a de los trabajadores (the workers’ economy). The authors particularly address how empresas recuperadas por sus trabajadores (ERTs, worker-recuperated enterprises) transform capitalist and hierarchical firms into cooperative and horizontalized enterprises; how their self-managed workers rely on and further forge associated labour; and how these firms produce and share wealth rather than extracting surpluses for private gain. It is in these respects that the authors conceptualize these workers’ contributions to community economies and taking back the economy by and for workers.

This chapter explores how people wishing to develop creative alternatives to money-as-usual issued by states have experimented with a range of diverse alternative forms of currency such as LETS schemes, time banks, local paper currencies, electronic forms of payment, and more recently, cryptocurrencies. Sometimes these are small, local schemes. Sometimes, such as in Argentina after December 2001, millions use them to survive an economic crisis. These different models of grassroots currency suggest, support and enable very different futures: libertarian, communitarian, hyper capitalist, ecological, inclusive. For diverse economies advocates, they enable people to live ethically, sustainably, prosperously, and with dignity and justice in the Anthropocene.

This chapter discusses the contribution of 99 per cent of businesses – independent, small or medium enterprises (SME) – to the project of building just, sustainable and dignified economies for the Anthropocene. Recognizing that place matters in understanding who is likely to be an independent trader or an SME owner, the chapter develops a broader and more inclusive understanding of entrepreneurship as something performed by a wide range of people who see small independent, community-based businesses as vehicles for living as they want to – not just the special, ‘heroic’ entrepreneurs that we all rely on to employ us, as lauded by business schools. It recognizes that many independent traders struggle to get by, and may be reluctant entrepreneurs who have no other choice.

The chapter proposes a critical and practical approach towards acknowledging that most artists not only support their practices through a diverse range of incomes and support systems, but that an increasing number of artists conceptualize and enact artistic practices which resist the extreme commodification of mainstream arts, and are creating new plausible art worlds based on the concept of usership versus the conventional and dominant model of spectatorship. These new art worlds reorganize the relationships between art and everyday cultures, and are thus reorganizing their economic underpinnings and interrelationships.

Finance is a word for trouble. Activists often recognize its strategic and game-changing potential. Yet control over finance often feels out of reach. Exploitative and unsustainable financialization seems to continue relatively uncontested at large while the socialization of risks and spread of debt are well-recognized problems. Capitalist finance seems to determine and to escape being determined (otherwise). This chapter examines two hacking initiatives that have burst this capitalocentric bubble by exploring, learning from and rebuilding financial relations otherwise: the activist hedge fund Robin Hood Cooperative and the crypto-technological start-up Economic Space Agency.

Reclaiming and resignifying economic language is a strategy for constructing sites for ethical and political possibility in the diverse economies framework. As the framework travels across geographical boundaries and evolves in different contexts, the question of language increasingly concerns also translation and differences between languages. Fostering linguistic diversity alongside economic and ecological diversity is especially relevant regarding the current hegemony of English language in research and activism and its historical expansion hand in hand with modernization, the development of capitalist relations and the prevalence of capitalocentric economic language. This chapter draws from experiences of a project translating Take Back the Economy (J.K.