[ox-en] towards a political strategy for commoning
- From: "Michel Bauwens" <michelsub2004 gmail.com>
- Date: Thu, 15 Jan 2009 16:01:14 +0700
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This is one of the very best political essays I have read in a long long
while.
Massimo De Angelis proposes a new strategy for a 'beginning of history'
outside of capitalism, which tackles the key issue of 'what to do with the
middle class as a dominant form of subjectivity'.
I have excerpted that part in our
wiki<http://www.p2pfoundation.net/Beginning_of_History?title=Beginning_of_History&action=edit§ion=4>.
Here I focus on the passages where he outlines 'Commoning' itself.
The full essay, make this a priority if you're interested in a political
theory for social change, is
here<http://www.taller-commons.com/downloads/angelis.pdf>.
Its full title is: *The Production of Commons and the "Explosion" of the
Middle Class*.
url = http://www.taller-commons.com/downloads/angelis.pdf
*Massimo De Angelis:*
"*Commoning, a term encountered by Peter Linebaugh (2008) in one of his
frequent travels in the living history of commoners' struggles, is about the
(re)production of/through commons. To turn a noun into a verb is not a
little step and requires some daring. Especially if in doing so we do not
want to obscure the importance of the noun, but simply ground it on what is,
after all, life flow: there are no commons without incessant activities of
commoning, of (re)producing in common. But it is through (re)production in
common that communities of producers decide for themselves the norms, values
and measures of things. Let us put the "tragedy of the commons" to rest
then, the basis of the economists argument for enclosures: there is no
commons without commoning, there are no commons without communities of
producers and particular flows and modes of relations. Hence, what lies
behind the "tragedy of the commons" is really the tragedy of the destruction
of commoning through all sorts of structural adjustments, whether
militarised or not." *
*On Commoning as a political strategy:*
*1.*
*"the challenge is how to engage in a constituent process of new social
relations, which can only be a process of commoning, able to keep at bay and
push back the form of commoning predicated on capitalist relations and,
therefore, capitalist value practices. One basic condition for meeting this
challenge is that we face up a hard reality of what we are up against, that
is capital as a social force and field of social relations that seeks to
reproduce itself through boundless expansion. This means first, that
struggle is both necessary for the subjects and ubiquitous across the social
fields inhabited by capitalist relations. However, it also implies that
struggle is the life-blood of the system's dynamism.*
*Furthermore, second, this dynamism is predicated upon and produces a new
vertical segmentation of the condition of reproduction of labour power. The
"working class" is divided in a wage hierarchy and no ideological call for
unity will ever bring the different segments to work together in the
direction of a radical transformation of their production in common beyond
capital, and therefore beyond their hierarchy. Struggle therefore is also
divided across a wage hierarchy, which implies that the possibility of its
capitalist governance, predicated on division and exclusion at a point of
crisis, are quite broad." *
*2. On Creating lines of flight, without capitalist landing:*
*"This is of course a crucial question for all those whose perspective is
the sustainability of the "beginning of history", the persistence and
development in time of new forms of commoning, of producing in commons that
push back those compatible with the selfpreservation of capital.*
*From the point of view of the subjects, the clash of value practices
implies first of all a "refusal", a "no" to indignity, as Holloway (2004) so
clearly put it. However, we have an immediate problem on our hand. How can
we refuse capital's measure without actively and self-consciously
participating in the constitution of other common measures? And how can we
participate in this commonality without at the same time setting a limit,
refusing capital's measure of things and its drive to separate, subsume and
co-opt? 7 The setting of a limit to the "beast" and the problematic of how
to constitute and sustain the "outside" which is brought to life by the many
struggles, are two inescapable strategic coordinates of the beginning of
history." *
*3. Value struggles*
*"The vacuum is filled with an ideological struggle that seek converted. In
a Western urban environment this might be expressed in this way: capital
wants you to eat meet, you must become vegan; capital wants you to earn
money, you build a life-style without money; capital wants you to compete,
you proclaim "solidarity", and so on.*
*However expressive of real desires and processes of identities production
that seek disengagement from capital's value practices, an ideological
struggle of this type can only produce, precisely, singular identities,
individual and groups whose values system is predefined as ethical choice.
But commoning is not only based on pre-existent values, preexistent
"ethical" choices. The commoning we seek is also and most importantly a
field of production of values, and the precondition for this production is
that a wide range of different ethics, different cultures, different
life-styles, and, as we will see, different power positions within the
planetary wage hierarchy participate in the co-production of new systems of
values, of producing what is of common value together." (
http://www.taller-commons.com/downloads/angelis.pdf)*
*4. We have to avoid struggles that lead back inside the problematic of the
end of history, not for the creation of an outside, a beginning of history:*
*"The bottom line of the discussion so far is that the minimum condition for
alternatives to be able to both reproduce themselves and set a limit to
capital is that they constitute processes of commoning through which
cooperating subjects seek, establish, represent, and communicate a field of
value production which is not only opposed to that of capital, but also
propositive and constituent of new social relations at every occasion of
struggle. In this sense, the process of commoning beyond capital is a
process of destructive creation as opposed to the process of creative
destruction of Schumpeterian memory. While for the latter the creation of
the new and the correspondent destruction of the old is concerned with the
mutation of the forms of capitalist social relations, we can understand the
concern of destructive creation the destruction of these very capitalist
relations and the correspondent creation of new forms of commoning
predicated on different value productions. Here the emphasis is on the
constituent processes of commoning other than capital, rather than on
mutated forms of capitalist commoning*."
--
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