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Sharing Water - embodied peer, trust, power terms

(one of several interpretations of Green political theory? listed for reference at Green Politics - this is a refer link )

sharing water: embodied peer, trust, power terms by Craig Hubley (full title is "sharing water: embodied peer, trust, power terms situated in each trade, family, village and watershed and their expression in green political platforms")

is an essay on the relationship between watershed? politics of bioregional democracy and the modelling of capital that is assumed and implied by political organization generally. It describes a model of the obligation economy? that requires as its most basic model of social bond, that of "sharing water". This will be of special interest to fans of Stranger in a Strange Land? which is listed as one of the references.

The model interprets sustainability in terms of the water sharing? relationship, and respect for diversity? in terms of a division of interests between watersheds - making them effectively into borders. It explains how ecological wisdom, nonviolence, social justice and participatory democracy are all most effectively achieved within watershed or drainage basin borders - that they are a minimizing function of the ordinary structural violence of the political economy.

ABSTRACT:

The economics of body, trust and identities reflecting facets of both bodies and the bonds between them, is under-explored. The proliferation of digital representations of persons and support for diverse practices that assume mobility and have direct body relevance (dating, politics, recreation) make it useful to study these economics directly. Neoclassical economics views human capital as a simple quantity that yields a salary - it has no model of how labour or rest or risk to the body occur or affect cashflows (or "GDP"). But human development theory? ("development as freedom" after Amartya Sen? ) views individual body and talent, instructional credentials, and social bonds, separately. Models based on this view are presented.

Keywords

distributed collective practices, durable knowledge management, situated, embodied, instructional capital, social capital, faction, guild, situated, durable, Share Alike, identity, repute, trust, chat, wiki, web, ID, IP, village, family, tribe, pair product, infrastructural capital, natural capital, individual capital, ethic, caste, law

INTRODUCTION
EMBODIED AND SITUATED FOUNDATIONS
BODy LOGIC: U, i, WE
TERMS IN TRUST
ENVIRONMENT LOGIC: rank, turf, flow
ACTORS IN THE OBLIGATION ECONOMY = THINKING LIKE...
...A VILLAGE
...A FAMILY
...A GUILD
...AN INDIVIDUAL
ACCOUNTS, ASYMPTOTES AND AUDITS; FINDING LIMITS OF...
1a. ...TRADES
1b. ...CONTRACTS
2. ...TRIBES
3. ...SPACES - the work-space-tribe model
4. ...QUESTIONS
4a. ...COMPLAINTS
5. ...AUDITS
EMBODIED AND SITUATED CONCLUSIONS

"We wish the transformational power of the above terms to be clear: our experience is that they do in fact WORK, and that is an article perhaps more of faith by a certain group of people who has trusted in them. We can point to results that people situated in, and affected directly by, decisions, would likely recognize as having been achieved by applying the above thinking or mind-set strictly and living in accord with it as much as is possible. We believe that a basis for global ethics in law Appendix I and for priorities at least within the small-scale units of civilization represented at village or watershed scale Appendix II, and that a common identity model Appendix III, faction or collective identity model Appendix IV has strong if not conclusive evidence "for" at this point - including application in real political work Appendix V. That said:

It would be rash to draw conclusions from a very few anecdotal large-scale cases of applying the above in practice, and that is all we have. Meaningful models of choices that are actually made by real people in the real world, such as political choices between one political platform and another, are difficult to construct and always subject to a great deal of doubt: it is never quite clear "why" larger scale decisions are really made.

Thus, the information people need about each other to make those choices, and how trustworthy the systems really are, is as open to debate as anything else in a democracy where we are just open to debate.

Our fundamental model of the transactions between bodies treats them as peers, and tries to incorporate the embodied view that identity is constructed by cognition of Other, then of self, then of relating many similar transactions to arrive at a working understanding and heuristics that determine where one fits in the world. People's understandings of this varies much, and the best model of this understanding may well be political affiliations with formal parties in a representative democracy, where people express common commitments - that go well beyond economic interests to include "social contracts" such as political platforms Embodied peer, trust, power terms are limited in time (a "term of office") and space (a "jurisdiction" or "watershed" if we are to apply the ecological wisdom that says that these relationships are the most fundamental of all) and we should seriously consider using party politics in democracies as our driving problem for studying power.

"Nature's services" and "natural capital" sustain and generate wealth and flows of consumables esp. in agriculture. "Our" ecological and ethical tolerances for interference with these services and conversion of this capital into mere "resources" (thus depriving future generations of its use and the wealth it creates) vary widely, and not necessarily along "party lines". Though there is broad agreement that protection of clean air, clean water, erosion protections and fertile soil must pre-empt any economic "preference", there is no one model of "the state's services" and how to evaluate or audit them. "Ecological and social indicator" research is in its infancy, and the definition of "progress" is very much tied to ideology and party affiliation. However there is some agreement on "quality of life" and "well-being" indicators in the developed world so there is every reason to believe that there will within a few years be a basis for comparison of performance in this regard. Already the "UN Quality of Life Index" is widely respected as reflecting a goal of real value and is displacing "GDP" based indicators of wealth.

Situated in each trade, family, village and watershed we live and work: subject to limitations on freedom from the ethics of one's trade or profession, the morality passed on by each family, the tolerance of the village for change or commodification, and the tolerance of the watershed and its ecosystems for loss of forests, flora, fauna and soil. Relations between trades, between families, between villages and between watersheds are managed poorly in some places, better in others, and evaluation is subject to "politics as usual". Some cases of very poor performance, e.g. deforestation causing landslides in Dominica or Indonesia, fouling water and in some cases killing people, can be identified as "worst cases" to avoid, but in general there are no means of performance comparison across trade, family, village or watershed boundaries."
NEXT STEPS: FURTHER RESEARCH
ACKNOWLEDGMENTS

APPENDIX I: MORAL ORDER - the green ethic?

APPENDIX II: BIO-ORDER = body order?

APPENDIX III a trade in body = identity model?

APPENDIX IV, trust, fact, action and faction

APPENDIX V: THREE GREEN PLATFORMS 2004
Experience in
- Living Platform (GPC) with Answers to Questionnaires
- Imagine Halifax (HRM green coalition) Imagine Halifax web(external link)
- Green Party of Nova Scotia GPNS(external link) GPNS protocol(external link)s - how the GPNS is (provisionally) organized

APPENDIX VI: BIOGRAPHY of Craig Hubley

APPENDIX VII - _glossary of green economic terms assumed and interpreted from political foundations in the paper itself_

APPENDIX VIII: REFERENCES
"0 How Systems See Us, Craig Hubley, 2003, http://www.hubley.org/wiki/how_systems_see_us.htm(external link)
1 emergency response - http://hubley.org/na/ca/Toronto_eCity_20041122.txt(external link)
2"blue collar" sustainable infrastructure building/repair http://hubley.org/infra/signal_infrastructure.htm(external link)
3 http://hubley.org/green/guild.htm(external link)
4 infrastructural support of "ordinary, white collar" design and professional work http://hubley.org/work-space-tribe.htm(external link)
5 Anderson, R.E. Social impacts of computing: Codes of professional ethics. Social Science Computing Review 10, 2 (Winter 1992), 453-469.
6 political platform building - Ten Habits of Well Beings, Craig Hubley, 2003, http://www.hubley.org/wiki/habits_of_well_beings.htm(external link)
7 and campaigns to convince people to vote for it
8 http://hubley.org/infra/to-fix-the-flow.htm(external link)
9 Creative Commons Share-Alike license regime - http://hubley.org/cite/lessig-2003.htm(external link) and http://wiki.creativecommons.org/wiki/Share_Alike(external link)
10 the social dynamics of continuously designing Free/Open Source Software
11 the platform creation and question-answering mechanisms in use by Green Parties, in particular the Green Party of Canada and Green Party of Nova Scotia as per Appendix V above
12 "How Hardwired is Human Behaviour?", HBR, Nigel Nicholson
13 "Maveric", Ricardo Semler
14 "Moral Politics", George Lakoff
15 ISO 19011 to integrate infrastructural capital, financial, social and instructional value reporting.
16 "value of life" - http://hubley.org/green/value_of_life.htm(external link) the implicit price that decisions put on natural and individual capital
17 http://hubley.org/wiki/wuns.htm(external link)
18 http://en.wikipedia.org/wiki/bioregional_democracy(external link)
19 Stranger in a Strange Land, Robert Heinlein
20 "In Defense of Politics", Bernard Crick, 1982, defines and explains the "political virtues"
21 Conger., S., and Loch, K.D. (eds.). Ethics and computer use. Commun. ACM 38, 12 (entire issue).
22 Mackay, W.E. Ethics, lies and videotape, in Proceedings of CHI '95 (Denver CO, May 1995), ACM Press, 138-145.
23 Schwartz, M., and Task Force on Bias-Free Language. Guidelines for Bias-Free Writing. Indiana University Press, Bloomington IN, 1995."

this paper is unpublished and will appear at this URI when it is


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