I will say this again: we have lived without these notions of unlimited property rights and pervasive ownership for much longer than we have lived with them.
To face the complexities of the 21st century, we must be open to discussing how core elements of modern capitalism were founded upon and created to uphold white Western economic privilege, and still do.
In this post and the next, I aim to lay out some issues about property relations by sketching how they might work in a semi-autarkic rural community or region within a small farm future.
Self-possession implies property in some sense – being able to claim a personal right to generate wellbeing from the world we share with other people and organisms.
It is Independence Day. This is the worst holiday ever created. Even if you leave out the explosions.
Property law as it is today systemically privileges the individual versus the collective, self-serving control over relationships, and exchange value over intrinsic or use value.
I’d like to focus on the obsession in modern industrial societies to propertize everything, including life itself, and to use law as a tool to impose a social order of markets and private property as expansively as possible.
Mexico’s landmark energy reforms are already having impacts north of the border, and nowhere more acutely than Texas.
Can the boundary-bursting categories of the commons penetrate the mighty citadel of Harvard Law School and its entrenched ways of thinking about property, markets and law?
In 1623, William Bradford, the future governor of the colony, declared that land would be privately owned and managed, with each family assigned a parcel of land “according to the proportion of their number.”