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Since the 1960s, the theory and praxis of social ecology have helped guide efforts to articulate a radical, counter-systemic ecological outlook with a goal of transforming society’s relationship to non-human nature. For many decades, social ecologists have articulated a fundamental ecological critique of capitalism and the state, and proposed an alternative vision of empowered human communities organized confederally in pursuit of a more harmonious relationship to the wider natural world.
Social ecology helped shape the New Left and anti-nuclear movements in the 1960s and 1970s, the emergence of Green politics in many countries, the alter-globalization movement of the late 1990s and early 2000s, and most recently the struggle for democratic autonomy by Kurdish communities in Turkey and Syria, along with the resurgence of new municipal movements around the world — from Barcelona en Comú to Cooperation Jackson in Mississippi.
The philosophical vision of social ecology was first articulated by Murray Bookchin between the early 1960s and the early 2000s, and has since been further elaborated by his colleagues and many others. It is a unique synthesis of social criticism, historical and anthropological investigation, dialectical philosophy and political strategy. Social ecology can be viewed as an unfolding of several distinct layers of understanding and insight, spanning all of these dimensions and more. It begins with an appreciation of the fact that environmental problems are fundamentally social and political in nature, and are rooted in the historical legacies of domination and social hierarchy.
Social ecology helped shape the New Left and anti-nuclear movements in the 1960s and 1970s, the emergence of Green politics in many countries, the alter-globalization movement of the late 1990s and early 2000s, and most recently the struggle for democratic autonomy by Kurdish communities in Turkey and Syria, along with the resurgence of new municipal movements around the world — from Barcelona en Comú to Cooperation Jackson in Mississippi.
The philosophical vision of social ecology was first articulated by Murray Bookchin between the early 1960s and the early 2000s, and has since been further elaborated by his colleagues and many others. It is a unique synthesis of social criticism, historical and anthropological investigation, dialectical philosophy and political strategy. Social ecology can be viewed as an unfolding of several distinct layers of understanding and insight, spanning all of these dimensions and more. It begins with an appreciation of the fact that environmental problems are fundamentally social and political in nature, and are rooted in the historical legacies of domination and social hierarchy.
Les conséquences négatives de l'individualisme nous rappellent que l’être humain est avant tout un être de relation, et que le sentiment d’appartenance à une communauté est nécessaire à son épanouissement. Mais qu’est ce qu’une communauté au 21ème siècle ? En quoi peut-elle nous aider à faire face aux défis environnementaux et sociaux ? Dans le cadre du projet Oasis, Colibris explore le "faire ensemble" et repense la notion de communauté, en l’envisageant non plus comme un frein à notre liberté individuelle mais bien comme une source de richesse. Alors si, ensemble, nous imaginions de nouveaux lieux de vie et de ressources qui seraient, à leur échelle, la maquette de la société plus écologique et citoyenne que nous avons à construire ?
Une oasis peut se trouver en milieu rural ou urbain et prendre des formes différentes : éco-habitat participatif, écoquartier, écohameau, commune en transition, tiers-lieu tourné vers l'écologie… Autant d'oasis qui se fondent autour de cinq intentions essentielles et sont à l’origine de l’émergence d’une société fondée sur l'autonomie, le partage et la convivialité.
Une oasis peut se trouver en milieu rural ou urbain et prendre des formes différentes : éco-habitat participatif, écoquartier, écohameau, commune en transition, tiers-lieu tourné vers l'écologie… Autant d'oasis qui se fondent autour de cinq intentions essentielles et sont à l’origine de l’émergence d’une société fondée sur l'autonomie, le partage et la convivialité.
Existem inúmeros exemplos que demonstram a nossa capacidade para encontrar soluções inovadoras que melhoram o nosso bem-estar. Mas as inovações nem sempre são sinónimo de melhoria. De facto, alguns aspetos constituem uma evolução no mau sentido, na medida que nos afastam de um futuro sustentável. O desafio que enfrentamos reside em usar a nossa capacidade inovadora para restabelecer as nossas ligações com a biosfera (capítulo 1) e permanecer dentro dos limites de planeta (capítulo 2) a fim de salvaguardar o desenvolvimento humano a longo prazo. É tempo de introduzir inovações que têm em conta as interações fundamentais entre os sistemas sociais e ecológicos.
Entende-se por resiliência a capacidade de um sistema – quer seja uma floresta, uma cidade ou uma economia – responder às mudanças e continuar a desenvolver-se. Envolve, por isso, tanto a capacidade de resistência como a de adaptação, bem como a capacidade de transformar choques e perturbações – como uma crise financeira ou alterações climáticas – em possibilidades de renovação e inovação. A abordagem centrada na resiliência compreende também a aprendizagem, a diversidade e, sobretudo, o reconhecimento de que os seres humanos e a natureza estão de tal modo interligados que devem ser encarados como um único sistema socioecológico.
Recent decades have seen a significant shift in how profound and intractable problems such as poverty, disease, violence or environmental deterioration are handled. While such problems have traditionally been handled through national social and spatial policies in European welfare states such as Sweden, there has been a substantial redistribution to the market, regions and communities. This is embodied in the term ‘social innovation’, which marks a critical shift in how, where, and by whom societal problems are handled. Practices of social innovation involve a reconfiguration of relations between the state and citizens, relations that are may be (co-)produced in ways that are regionally, socially, and spatially specific. This paper (in the short form of ‘preliminary findings’) explores the ‘how’ of social innovation through three case studies concerning urban resources issues such as food, water, waste and land use. Building on arguments that design has become central to the (co-)production of social innovation, I examine the role of designers and design artifacts in framing and staging (co-)production within households, neighborhoods and civic arenas. Locating social innovation as the reconfiguration of society from within, I discuss these as examples through which wider social practices and systems, beliefs and authority, may be profoundly altered.
Nowtopia is a book about a new politics of work. It profiles tinkerers, inventors, and improvisational spirits who bring an artistic approach to important tasks that are ignored or undervalued by market society. Rooted in practices that have been emerging over the past few decades, Nowtopia’s exploration of work locates an important thread of self-emancipatory class politics beyond the traditional arena of wage-labor.
Outlaw bicycling, urban permaculture, biofuels, free software, even the Burning Man festival, are windows into a scarcely visible social transformation that challenges politics as we know it. As capitalism continues its inexorable push to corral every square inch of the globe into its logic of money and markets, new practices are emerging that are redefining politics. In myriad ways, people are taking back their time and technological know-how from the market and in small under-the-radar ways, are making life better right now. In doing so, they also set the foundation—technically AND socially—for a genuine movement of liberation from market life. The social networks thus created, and the practical experience of cooperating outside of economic regulation, become a breeding ground for new strategies and tactics to confront the everyday commodification to which capitalism reduces us all.
Outlaw bicycling, urban permaculture, biofuels, free software, even the Burning Man festival, are windows into a scarcely visible social transformation that challenges politics as we know it. As capitalism continues its inexorable push to corral every square inch of the globe into its logic of money and markets, new practices are emerging that are redefining politics. In myriad ways, people are taking back their time and technological know-how from the market and in small under-the-radar ways, are making life better right now. In doing so, they also set the foundation—technically AND socially—for a genuine movement of liberation from market life. The social networks thus created, and the practical experience of cooperating outside of economic regulation, become a breeding ground for new strategies and tactics to confront the everyday commodification to which capitalism reduces us all.
L’Atelier Paysan est une coopérative (SCIC SARL). Nous accompagnons les agriculteurs dans la conception et la fabrication de machines et de bâtiments adaptés à une agroécologie paysanne. En remobilisant les producteurs sur les choix techniques autour de l’outil de travail des fermes, nous retrouvons collectivement une souveraineté technique, une autonomie par la réappropriation des savoirs et des savoir-faire.
We are a worldwide community of farmers that build and modify our own tools. We share our hacks online and at meet ups because we become better farmers when we work together.
