Building Community

The grind

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The Grind affects all of us, whether the next storm hits you, your neighbor or far away. It affects us in complicated ways as patterns of relocation and refugeeism change, in our insurance premiums and our neighborhoods as houses sell or don’t sell, in our families as we suddenly take in relatives escaping the latest disaster. Right now we can mostly absorb the costs, with only the expected pain – the little things that don’t get fixed, the people who can’t quite make it out of the quagmire. As we go along into a warming world with energy supply constraints, however, the grind keeps coming back, and its drag upon us gets heavier.

Poisoning people in Apollo: all in a day’s work

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Apollo is a small town in western Pennsylvania, part of the old coal and steel belt that surrounds Pittsburgh. The people who grew up there have learned what harm the corporations who employed them and their relatives and friends have done and continue to do. Men, women, and children were poisoned by that uranium fuel plant and that glass plant. Yet, for the most part, they ignore this, content to contemplate instead their “warm and fuzzy” memories, as one person put it.

My town in Transition (transcription)

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My role in Transition started in 2005 when a friend and myself started showing some films about peak oil, about the idea that we are reaching the end of an age of cheap energy and all that that has made possible. We’re entering a time of increasingly volatile energy prices and that what we need to do with focus, determination, optimism and a sense of possibility is design the way that we’re going to get away from that.

When we started, I was imagined it was an environmental thing. More and more I see it as a cultural thing. [Transcription of a TEDx Talk]

How small groups can power big change

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As a nation, we seem to be constantly better at keeping each other at a distance. That means we aren’t so good at the skills required to live in community and use consensus: real listening, compromise, self-awareness, personal reflection. In this context, it’s radical simply to try and make connections with each other—to get closer rather than farther apart.

Conceptualizing post-capitalist economics

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Sacred Economics: Money, Gift and Society in the Age of Transition by Charles Eisenstein is a well-researched discussion of the history of money, capitalist economics and the worldwide movement for economic relocalization. Part I explores the profound effect the institution of money has on human thinking and psychology, as well as direct links between our monetary system, the current economic crisis and the impending global ecological crisis. Parts II and III explore possible alternatives to a debt-based monetary system that has outlived its usefulness.

Transition Money – the need to scale up and get real

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Could we really feel that the Transition movement’s responses were adequate in the face of the suffering being inflicted by the crisis? Would speaking of local currencies feel sufficient in comforting the family of the pensioner who shot himself in front of the Greek Parliament last month after his pension was cut to nothing (described by Greeks not as suicide, but as "financial murder")?

Transitioning Money means building narratives and economic structures that empower people to step away from the crumbling mainstream and learn to trust in each other again, instead of in money.

 

Mobile slaughterhouses help meat go local

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Bruce Dunlop was an engineer before he became a farmer on a picturesque island off the coast of Washington in 2002. This technical background turned out to serve him well in producing pork and lamb to sell from Lopez Island Farm. Faced with the financial and logistical difficulty of transporting his live animals 200 miles to the closest USDA-permitted slaughterhouse on the mainland—a trip that included a 45-minute ferry ride—he began designing the nation’s first mobile slaughterhouse, in cooperation with Washington State University extension and Lopez Community Land Trust.

The commons law project: A vision of green governance

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For the past two years or more, I’ve been working on a major research and writing project to try to recover from the mists of history the bits and pieces of what might be called “commons law” (not to be confused with common law). Commons law consists of those social practices, cultural traditions and specific bodies of formal law that recognize the rights of commoners to manage their own resources. Most of these governance traditions deal with natural resources such as farmland, forests, fisheries, water and wild game. Commons law has existed in many forms, and in many cultures, over millennia.

Occupying the Future, Starting at the Roots

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“In the first world, we have been fed a false sense of security that is imploding,” says Michelle Mascarenhas-Swan, recounting her family’s experience with the militant experiment in collective governance and self-sufficiency. “On Earth Day, our families were a part of manifesting a collective vision for a better way forward—that the land be a community educational center. We have planted strawberries in the children’s garden and feed the chickens with snails that we collect from our own garden. My partner, a cook, brings us food regularly. We are making that vision real.”