The Practice of the Wild. Gary SnyderЧитать онлайн книгу.
Legislation (the Statute of Merton, 1235) came to their support. From the fifteenth century on the landlord class, working with urban mercantile guilds and government offices, increasingly fenced off village-held land and turned it over to private interests. The enclosure movement was backed by the big wool corporations who found profit from sheep to be much greater than that from farming. The wool business, with its exports to the Continent, was an early agribusiness that had a destructive effect on the soils and dislodged peasants. The arguments for enclosure in England — efficiency, higher production — ignored social and ecological effects and served to cripple the sustainable agriculture of some districts. The enclosure movement was stepped up again in the eighteenth century: between 1709 and 1869 almost five million acres were transferred to private ownership, one acre in every seven. After 1869 there was a sudden reversal of sentiment called the “open space movement” which ultimately halted enclosures and managed to preserve, via a spectacular lawsuit against the lords of fourteen manors, the Epping Forest.
Karl Polanyi (1975) says that the enclosures of the eighteenth century created a population of rural homeless who were forced in their desperation to become the world’s first industrial working class. The enclosures were tragic both for the human community and for natural ecosystems. The fact that England now has the least forest and wildlife of all the nations of Europe has much to do with the enclosures. The takeover of commons land on the European plain also began about five hundred years ago, but one-third of Europe is still not privatized. A survival of commons practices in Swedish law allows anyone to enter private farmland to pick berries or mushrooms, to cross on foot, and to camp out of sight of the house. Most of the former commons land is now under the administration of government land agencies.
A commons model can still be seen in Japan, where there are farm villages tucked in shoestring valleys, rice growing in the tanbo on the bottoms, and the vegetable plots and horticulture located on the slightly higher ground. The forested hills rising high above the valleys are the commons — in Japanese called iriai, “joint entry.” The boundary between one village and the next is often the very crests of the ridges. On the slopes of Mt. Hiei in Kyoto prefecture, north of the remote Tendai Buddhist training temples of Yokkawa, I came on men and women of Ohara village bundling up slender brush-cuttings for firewood. They were within the village land. In the innermost mountains of Japan there are forests that are beyond the reach of the use of any village. In early feudal times they were still occupied by remnant hunting peoples, perhaps Japanese-Ainu mixed-blood survivors. Later some of these wild-lands were appropriated by the government and declared “Imperial Forests.” Bears became extinct in England by the thirteenth century, but they are still found throughout the more remote Japanese mountains, even occasionally just north of Kyoto.
In China the management of mountain lands was left largely to the village councils — all the central government wanted was taxes. Taxes were collected in kind, and local specialties were highly prized. The demands of the capital drew down Kingfisher feathers, Musk Deer glands, Rhinoceros hides, and other exotic products of the mountains and streams, as well as rice, timber, and silk. The village councils may have resisted overexploitation of their resources, but when the edge of spreading deforestation reached their zone (the fourteenth century seems to be a turning point for the forests of heartland China), village land management crumbled. Historically, the seizure of the commons — east or west — by either the central government or entrepreneurs from the central economy has resulted in degradation of wild lands and agricultural soils. There is sometimes good reason to kill the Golden Goose: the quick profits can be reinvested elsewhere at a higher return.
In the United States, as fast as the Euro-American invaders forcefully displaced the native inhabitants from their own sorts of traditional commons, the land was opened to the new settlers. In the arid West, however, much land was never even homesteaded, let alone patented. The native people who had known and loved the white deserts and blue mountains were now scattered or enclosed on reservations, and the new inhabitants (miners and a few ranchers) had neither the values nor the knowledge to take care of the land. An enormous area was de facto public domain, and the Forest Service, the Park Service, and the Bureau of Land Management were formed to manage it. (The same sorts of land in Canada and Australia are called “Crown Lands,” a reflection of the history of English rulers trying to wrest the commons from the people.)
In the contemporary American West the people who talk about a “sagebrush rebellion” might sound as though they were working for a return of commons land to local control. The truth is the sagebrush rebels have a lot yet to learn about the place — they are still relative newcomers, and their motives are not stewardship but development. Some westerners are beginning to think in long-range terms, and these don’t argue for privatization but for better range management and more wilderness preservation.
The environmental history of Europe and Asia seems to indicate that the best management of commons land was that which was locally based. The ancient severe and often irreversible deforestation of the Mediterranean Basin was an extreme case of the misuse of the commons by the forces that had taken its management away from regional villages (Thirgood, 1981). The situation in America in the nineteenth and early twentieth centuries was the reverse. The truly local people, the Native Americans, were decimated and demoralized, and the new population was composed of adventurers and entrepreneurs. Without some federal presence the poachers, cattle grazers, and timber barons would have had a field day. Since about 1960 the situation has turned again: the agencies that were once charged with conservation are increasingly perceived as accomplices of the extractive industries, and local people — who are beginning to be actually local — seek help from environmental organizations and join in defense of the public lands.
Destruction extends worldwide and “encloses” local commons, local peoples. The village and tribal people who live in the tropical forests are literally bulldozed out of their homes by international logging interests in league with national governments. A well-worn fiction used in dispossessing inhabitory people is the declaration that the commonly owned tribal forests are either (1) private property or (2) public domain. When the commons are closed and the villagers must buy energy, lumber, and medicine at the company store, they are pauperized. This is one effect of what Ivan Illich calls “the 500-year war against subsistence.”
So what about the so-called tragedy of the commons? This theory, as now popularly understood, seems to state that when there are open access rights to a resource, say pasturage, everyone will seek to maximize his take, and overgrazing will inevitably ensue. What Garrett Hardin and his associates are talking about should be called “the dilemma of common-pool resources.” This is the problem of overexploitation of “unowned” resources by individuals or corporations that are caught in the bind of “If I don’t do it the other guy will” (Hardin and Baden, 1977). Oceanic fisheries, global water cycles, the air, soil fertility — all fall into this class. When Hardin et al. try to apply their model to the historic commons it doesn’t work, because they fail to note that the commons was a social institution which, historically, was never without rules and did not allow unlimited access (Cox, 1985).
In Asia and parts of Europe, villages that in some cases date back to neolithic times still oversee the commons with some sort of council. Each commons is an entity with limits, and the effects of overuse will be clear to those who depend on it. There are three possible contemporary fates for common pool resources. One is privatization, one is administration by government authority, and the third is that — when possible — they become part of a true commons, of reasonable size, managed by local inhabitory people. The third choice may no longer be possible as stated here. Locally based community or tribal (as in Alaska) landholding corporations or cooperatives seem to be surviving here and there. But operating as it seems they must in the world marketplace, they are wrestling with how to balance tradition and sustainability against financial success. The Sealaska Corporation of the Tlingit people of southeast Alaska has been severely criticized (even from within) for some of the old-growth logging it let happen.
We need to make a world-scale “Natural Contract” with the oceans, the air, the birds in the sky. The challenge is to bring the whole victimized world of “common pool resources” into the Mind of the Commons. As it stands now, any resource on earth that is not nailed down will be seen as fair game to the timber