“In 2014, a team of scientists based at Harvard and Yale published a remarkable study on how people make decisions about the natural world. They were interested in whether people will choose to share finite resources with future generations. Future generations pose a problem because they cannot reciprocate with you. If you choose to forgo immediate monetary gain in order to preserve ecology for your grandchildren, they can’t offer the favour back – so you gain little from sharing. In light of this, economists expect that people will make a ‘rational’ choice to exhaust resources in the present and leave future generations with nothing. But it turns out that people don’t actually behave this way. The Harvard-Yale team put people in groups and gave them each a share of common resources to be managed across generations. They found that, on average, a full 68% of individuals chose to use their share sustainably, taking only as much as the pool could regenerate, sacrificing possible profits so that future generations could thrive. In other words, the majority of people behave exactly the opposite to how economic theory predicts. The problem is that the other 32% chose to liquidate their share of the resources for the sake of quick profits. Over time, this selfish minority ended up depleting the collective pool, leaving each successive generation with a smaller and smaller supply of resources to work with. The losses compounded quickly over time: by the fourth generation the resources were completely exhausted, leaving future generations with nothing – a striking pattern of decline that looks very similar to what’s happening to our planet today. Yet when the groups were asked to make decisions collectively, with direct democracy, something remarkable happened. The 68% were able to overrule the selfish minority and keep their destructive impulses in check. In fact, democratic decision-making encouraged the selfish types to vote for more sustainable decisions, because they realised they were all in it together. Over and over again, the scientists found that under democratic conditions, resources were sustained for future generations, at 100% capacity, indefinitely. The scientists ran the experiments for up to twelve generations, and they kept getting the same results: no net depletion. None. What’s so fascinating about this is that it shows widespread and intuitive support for what ecological economists call a ‘steady-state’ economy. A steady-state economy follows two key principles in order to stay in balance with the living world: 1) Never extract more than ecosystems can regenerate. 2) Never waste or pollute more than ecosystems can safely absorb. To get to a steady-state economy, we need to have clear caps on resource use and waste. For decades, economists have told us that such caps are impossible, because people will see them as irrational. It turns out they’re wrong. If given the chance, this is exactly the kind of policy that people want. This helps us see our ecological crisis in a new light. It’s not ‘human nature’ that’s the problem here. It’s that we have a political system that allows a few people to sabotage our collective future for their own private gain.” (from the book “Less Is More: How Degrowth Will Save The World” by Jason Hickel)

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“Ownership of things in common was so universal throughout the American continent when the Europeans arrived that even the cooking pot, Columbus noted, was available to anyone who wanted to take from it, and this even in times of starvation. Two centuries later, Thomas Morton could also say of the Five Nations inhabiting New England that “although every proprietor knows his own . . . yet all things, so long as they will last, are used in common amongst them.” The idea of ownership of land was so alien among Native Americans that individuals made no effort to secure for themselves the lands they occupied, frequently moving grounds, and readily sharing them with newcomers. As Kirkpatrick Sale writes, “Owning the land, selling the land, seemed ideas as foreign as owning and selling the clouds or the wind.” William Cronon too comments, “This relaxed attitude towards personal possession was typical throughout New England.” […] No effort was made to set permanent boundaries around a field that a family used, and fields were abandoned after some years and allowed to return to bushes. What people possessed was the use of the land and the crops; this is what was traded, and this usufruct right could not prevent trespassing. In fact, different groups of people could have claims on the same land, depending on the use they made of it, which might not be the same. Several villages could fish in the same rivers recognizing their mutual rights. And when one left the clan they left everything they had possessed. Yet, these unattached, nomadic tribes had a far deeper communion with the land and agriculture than the privatizing Europeans and so much respect for it that though “they had taken their livelihood from the land for eons, hunting, foraging, planting, fishing, building, trekking,” at the time of the Europeans’ arrival “the land of North America was still by every account without exception a lush and fertile wilderness teeming with abundant wildlife in water, woods, and air.” The result of this lack of attachment to private property among the Native peoples of America was a communal outlook that valued cooperation, group identity, and culture. […] The dislike for individual accumulation was so strong that they invented the ritual of the potlatch, that is, a periodic redistribution of wealth, to free themselves from it.” (from the book “Re-enchanting The World: Feminism And The Politics Of The Commons” by Silvia Federici & Peter Linebaugh)