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Cover -- Half-Title Page -- Title Page -- Copyright Page -- Contents -- Introduction -- PART1: The Intellectual Movement of the Cultural Commons -- Introduction to Part 1 -- 1. The Pioneering Approach of Jurists from the Berkman Center for Internet and Society -- 1.1. A critique of the maximalist doctrine of intellectual property -- 1.1.1. The enclosure of the intangible commons of the mind -- 1.1.2. The threat of disappearance of free culture in cyberspace -- 1.2. The political economy of information commons -- 1.2.1. Shared ownership and individual freedom -- 1.2.2. A new mode of information production -- 1.3. The creative commons in the field of works of the mind -- 1.3.1. Incarnation of free culture practices -- 1.3.2. Institutionalization of free culture: Creative Commons licenses -- 1.3.3. The modalities of cohabitation with the commercial cultural economy -- 1.4. Propagation in the intellectual and militant sphere in France -- 1.4.1. The challenge of legalizing non-market sharing -- 1.4.2. The challenge of legal recognition of the information commons -- 1.5. Recent extensions of the BCIS approach -- 1.5.1. The digital public domain: the perimeter of cultural commons -- 1.5.2. Network infrastructure as a commons -- 1.5.3. Remuneration of volunteer contributors -- 2. The Ostromian Approach to the Knowledge Commons -- 2.1. Ostrom's original theory of the land commons -- 2.1.1. An institutional definition of the commons -- 2.1.2. A questioning of the "tragedy of the commons" -- 2.1.3. Communal property as a bundle of rights -- 2.1.4. An institutional approach to the self-organization of common resources -- 2.2. The knowledge commons: Hess and Ostrom's approach -- 2.2.1. The singularity of information common pool resources (CPR) -- 2.2.2. Digital libraries as information CPRs -- 2.2.3. Institutional analysis and development framework (IAD).

This book examines issues of landscape change and the eco-cultural nature of the environment. It looks at how widespread landscape abandonment, rural depopulation, and urbanisation effects the environment and appropriate protection and conservation measures.

Culture is the medium through which human capabilities are transmitted. In this respect, culture may be understood as a commons that is consequential to the future of other forms of commons. Regenerating the commons is inherently and intrinsically associated with democratizing and partnering. The commons of shared meanings that enable truth telling are exploitable by the market when education is dominated by the market. If educational institutions are at the behest of the market and the state, education can neither be a commons nor be in the service of the commons. We can frame this circumstance as an enclosure of learning. Transformative learning facilitates a shifting from the mindset of exploiting the commons to a mindset of regenerating the commons. In fact, the core transformation that occurs in transformative learning is the liberation of awareness from identity enclosure. Such a liberation prepares the ground for growing partnership capabilities from the intimate to the global, essential for preserving and regenerating the commons. An education that transforms seeks to re-sacralize and regenerate culture as a commons, which can then enable partnership-based care towards all other forms of commons.

SLAVERY IS AS OLD AS HUMAN HISTORY, BUT THE AFRICA TRADE ADDED A NEW DIMENSION IN SCALE AND CRUELTY

A culture is a kind of common created by social communications and composed of both information and attention. Over the last hundred and forty years or so, the United States has seen an aggressive move toward the privatization of both the information and attention facets of the cultural commons. The model of a collectively governed commons offers a more democratic option than commodified communications.

Les catégories économiques peuvent faire plus que qualifier un pan de la francophonie contemporaine. Elles peuvent aider à la penser. Ainsi, cet article présentera comment le cadre théorique d'Elinor Ostrom développé pour analyser les biens naturels communs (commons) présente un intérêt pour comprendre ce qu'est un commun culturel ; la francophonie en étant une forme particulière. Ce bien constitue le sujet et le collectif, repose sur une croissance continue du fonds culturel, est étendu et extensible, et se veut l'objet de communautés créatives. Certaines questions relatives à la francophonie contemporaine seront ensuite abordées à travers ce prisme. Celle-ci sera appréhendée comme un commun culturel à la fois résiliaire, résilient, et dont la gouvernance suppose un véritable cocktail institutionnel autrement plus complexe que celui mis en œuvre pour gérer les communs naturels.