
Some of you may be familiar with the debate about Easter Island. Jared Diamond, Ronald Wright and others have written books theorizing that the Rapa Nui society collapsed because they cut down all of their stout palm trees in making scaffolding for their very famous and very large religious icons. Once the trees were gone, they couldn't make canoes, couldn't fish, and killed each other off while fighting over the few resources that remained. Others blame the introduction of rats that ate the saplings, others blame disease from outsiders, etc. but to some anthropologists it is a perfect example of resource collapse and to some economists it is an example of The Tragedy of the Commons.
The commons ecologist Garrett Hardin was talking about were common village pastures. Sensible animal herders would not allow their fields to be damaged or ruined by over-grazing. But, Hardin asserted, as no one owned the commons, everyone behaved in a selfish manner to get the most they could, and ultimately everyone lost when the commons were over-grazed. Economists in favor of privatization have expanded the principle to challenge the concept of commonly held property, or even commonly offered services, but Hardin's interpretation of history has been seriously challenged. Elinor Ostrom won the 2009 Nobel Prize in Economics for theories that greatly challenge Hardin's.
I find Hardin's tragedy similar to Jevon's paradox. In the short term of both cases, the responsible actors "lose" to the irresponsible actors. If the irresponsibility continues, everyone ultimately loses in the long term. Hence I find Ostrom's work encouraging, though challenging to implement.
So how does this relate to the Café? Well, even though JMM owns it, in many ways we have a commons here. Some people spam it, some post drivel, some try to start flame wars, and lately it has seemed as though the Café may be getting over-grazed as so many internet sites do.
8 Keys to a Successful Commons:
Define clear group boundaries.
Match rules governing use of common goods to local needs and conditions.
Ensure that those affected by the rules can participate in modifying the rules.
Make sure the rulemaking rights of community members are respected by outside authorities.
Develop a system, carried out by community members, for monitoring members' behavior.
Use graduated sanctions for rule violators.
Provide accessible, low-cost means for dispute resolution.
Build responsibility for governing the common resource in nested tiers from the lowest level up to the entire interconnected system.
Yes! Magazine recently interviewed Ostrom:
Elinor Ostrom Wins Nobel for Common(s) Sense
Elinor: I have a new book coming out in May entitled Working Together, written with Amy Poteete and Marco Janssen. It is on collective actions in the commons. What we're talking about is how people work together. We've used an immense array of different methods to look at this question--case studies, including my own dissertation and Amy's work, modeling, experiments, large-scale statistical work. We show how people use multiple methods to work together.
Fran: Many people associate "the commons" with Garrett Hardin's famous essay, "The Tragedy of the Commons." He says that if, for example, you have a pasture that everyone in a village has access to, then each person will put as many cows on that land as he can to maximize his own benefit, and pretty soon the pasture will be overgrazed and become worthless. What's the difference between your perspective and Hardin's?
Elinor: Well, I don't see the human as hopeless. There's a general tendency to presume people just act for short-term profit. But anyone who knows about small-town businesses and how people in a community relate to one another realizes that many of those decisions are not just for profit and that humans do try to organize and solve problems.
If you are in a fishery or have a pasture and you know your family's long-term benefit is that you don't destroy it, and if you can talk with the other people who use that resource, then you may well figure out rules that fit that local setting and organize to enforce them. But if the community doesn't have a good way of communicating with each other or the costs of self-organization are too high, then they won't organize, and there will be failures.
Fran: So, are you saying that Hardin is sometimes right? We have to think through how to choose a meaningful life where we're helping one another in ways that really help the Earth.
Elinor: Yes. People say I disproved him, and I come back and say "No, that's not right. I've not disproved him. I've shown that his assertion that common property will always be degraded is wrong." But he was addressing a problem of considerable significance that we need to take seriously. It's just that he went too far. He said people could never manage the commons well.
At the Workshop we've done experiments where we create an artificial form of common property--such as an imaginary fishery or pasture, and we bring people into a lab and have them make decisions about that property. When we don't allow any communication among the players, then they overharvest. But when people can communicate, particularly on a face-to-face basis, and say, "Well, gee, how about if we do this? How about we do that?" Then they can come to an agreement.
Fran: But what about the "free-rider" problem--where some people abide by the rules and some people don't? Won't the whole thing fall apart?
Elinor: Well if the people don't communicate and get some shared norms and rules, that's right, you'll have that problem. But if they get together and say, "Hey folks, this is a project that we're all going to have to contribute to. Now, let's figure it out," they can make it work. For example, if it's a community garden, they might say, "Do we agree every Saturday morning we're all going to go down to the community garden, and we're going to take roll and we're going to put the roll up on a bulletin board?" A lot of communities have figured out subtle ways of making everyone contribute, because if they don't, those people are noticeable.
Fran: So public shaming and public honoring are one key to managing the commons?
Elinor: Shaming and honoring are very important. We don't have as much of an understanding of that. There are scholars who understand that, but that's not been part of our accepted way of thinking about collective action.
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Fran: You've done your research on small- and medium-sized natural resource jurisdictions. How about the global commons? We have the problems of climate change and oceans that are dying. Are there lessons from your work that are relevant to these massive problems we're now facing?
Elinor: I really despair over the oceans. There is a very interesting article in Science on the "roving bandit." It is so tempting to go along the coast and scoop up all the fish you can and then move on. With very big boats, you can do that. I think we could move toward solving that problem, but right now there are not many instrumentalities for doing that.
Regarding global climate change, I'm more hopeful. There are local public benefits that people can receive at the same time they're generating benefits for the global environment. Take health and transportation as an example. If more people would walk or bicycle to work and use their car only when they have to go some distance, then their health would be better, their personal pocketbooks would be better, and the atmosphere would be better. Of course, if it's just a few people, it won't matter, but if more and more people feel "This is the kind of life I should be living," that can substantially help the global problem. Similarly, if we invest in re-doing the insulation of a lot of buildings, we can save money as well as help the global environment. Yes, we want some global action but boy, if we just sit around and wait for that? Come on!
Fran: Do you have a message for the general public?
Elinor: We need to get people away from the notion that you have to have a fancy car and a huge house. Some of the homes that have been built in the last 10 years just appall me. Why do humans need huge homes? I was born poor and I didn't know you bought clothes at anything but the Goodwill until I went to college. Some of our mentality about what it means to have a good life is, I think, not going to help us in the next 50 years. We have to think through how to choose a meaningful life where we're helping one another in ways that really help the Earth.