Okujwayelekile - Ukusimama kungaphumelela kanjani | I-S4F AT

nguMartin Auer

Ithiyori "yenhlekelele ye-commons" ikhula ngokuphindaphindiwe engxoxweni mayelana nenhlekelele yesimo sezulu kanye nenkinga yeplanethi. Ngokusho kwakhe, ama-commons nakanjani angaphansi kokusetshenziswa ngokweqile nokubola. Isazi sezombangazwe kanye nosomnotho u-Elinor Ostrom ubonise ukuthi kungani lokhu kungadingeki ukuba kube njalo nokuthi izinsiza zingasetshenziswa kanjani ngokuqhubekayo imiphakathi ezihlelile, ngokuvamile emakhulwini eminyaka.

Izidalwa ezihlakaniphile ezibuka iplanethi yethu kufanele zifinyelele esiphethweni sokuthi inhlekelele embi kakhulu eyenzekayo lapha: thina bantu boMhlaba sibhubhisa iplanethi yethu. Thina ulwaziukuthi simchithe. Thina wollen ihn hhayi bhubhisa. Kodwa nokho kubonakala sengathi asikwazi ukuthola indlela yokuqeda ukubhujiswa.

Ukwakhiwa kwethiyori kwalesi simo kuvela kusazi semvelo saseMelika uGarrett Hardin (1915 kuya ku-2003). Ngesihloko sakhe sango-1968 esithi “Usizi Lwezizwe“1 - ngesiJalimane: “The Tragedy of the Commons” noma “The Tragedy of the Commons” - udale igama lasekhaya elichaza inqubo lapho izenzo zabantu ziholela kumphumela owawungafunwa muntu. Kulesi sihloko, u-Hardin uzama ukukhombisa ukuthi izimpahla ezivamile ezifinyeleleka ngokukhululekile ezifana nomkhathi, izilwandle zomhlaba, izindawo zokudoba, amahlathi noma amadlelo omphakathi asetshenziswa ngokweqile futhi wonakaliswa. Ubuye athathe igama elithi “commons” noma “commons” endaweni yomphakathi, idlelo elalihlanganyela idolobhana. Idlelo elinjalo elihlanganyelwe lisebenza njengesibonelo.

Isibalo sihamba kanje: Izinkomo eziyikhulu zidla edlelweni. Kukhona nje okwanele ukuthi amadlelo avuselelwe njalo ngonyaka. Eziyishumi kulezi zinkomo ngezami. “Njengomuntu onengqondo,” kusho uHardin, “wonke umfuyi wezinkomo ulwela ukukhulisa usizo lwakhe.” Uma manje ngithumela inkomo yeshumi nanye emadlelweni esikhundleni seshumi, ubisi lwenkomo ngayinye luzokwehla ngephesenti elilodwa ngoba inkomo ngayinye manje inesincane. udlile. Isivuno sami sobisi ngenkomo ngayinye siyehla, kodwa njengoba manje nginezinkomo eziyishumi nanye esikhundleni seziyishumi, isamba sami sobisi sikhuphuka cishe ngamaphesenti ayisishiyagalolunye. Ngakho-ke ngiyoba isilima uma ngiyeka inkomo yeshumi nanye ukuze ngingalayishi idlelo. Futhi ngingaba yisilima kakhulu uma ngibuka abanye abafuyi beqhuba izinkomo ezengeziwe edlelweni futhi yimi ngedwa engangifuna ukuvikela idlelo. Ubisi lwezinkomo zami eziyishumi lwaluzoncishiswa futhi ezinye zibe nenzuzo. Ngakho ngangizojeziswa ngokuziphatha kahle.

Bonke abanye abafuyi kumele balandele umqondo ofanayo uma bengafuni ukungena ngaphansi. Futhi yingakho kungenakugwenywa njengokudalelwa kwenhlekelele yamaGreki ukuthi idlelo lizosetshenziswa ngokweqile futhi ekugcineni libe yihlane.

Isitha sokwanda kwabantu

Ngokusho kukaHardin, kunezinketho ezimbili kuphela zokuvimbela le nhlekelele: noma ukulawulwa ngokuphathwa okuphakathi noma ukuhlukanisa ama-commons abe amaphasela angasese. Umfuyi odla izinkomo zakhe ezweni lakhe uzoqaphela ukuthi angawuchithi umhlabathi, ingxabano iya phambili. "Kungaba yibhizinisi elizimele noma i-socialism," wakubeka kamuva. Ama-akhawunti amaningi "enhlekelele ye-commons" aphela lapha. Kodwa kuhle ukwazi ukuthi yiziphi ezinye iziphetho uHardin afinyelela kuzo. Lezi yizimpikiswano eziqubuka ngokuphindaphindiwe engxoxweni mayelana nenhlekelele yesimo sezulu.

UHardin ubona imbangela yangempela yokusebenzisa ngokweqile izinsiza ekukhuleni kwabantu. Usebenzisa isibonelo sokungcoliswa kwemvelo ukuze abonise lokhu: Uma iphayona eliyedwa eWild West lilahla udoti walo emfuleni oseduze, kwakungeyona inkinga. Lapho inani labantu lifinyelela ukuminyana okuthile, imvelo ngeke isakwazi ukumunca imfucuza yethu. Kodwa isixazululo sokwenza izinto ezizimele uHardin akholelwa ukuthi sisebenzela ukuklaba imfuyo asisebenzi emifuleni, ezilwandle, noma emkhathini. Azikwazi ukubiyelwa, ukungcola kusabalala yonke indawo. Njengoba ebona ukuhlobana okuqondile phakathi kokungcola nokuminyana kwabantu, isiphetho sikaHardin sithi: "Inkululeko yokuzalanisa ayinakubekezeleleka."

Ukucwasa ngokwebala kanye ne-ethno-nationalism

Esihlokweni sakamuva sango-1974 esasinesihloko esithi “I-Life Boat Ethics: Icala Eliphikisana Nokusiza Abampofu" ("Izimiso zokuziphatha zesikebhe sokuphila: isicelo ngokumelene nosizo lwabampofu")2 ukucacisa: usizo lokudla lwamazwe ampofu lukhuthaza ukukhula kwenani labantu futhi ngaleyo ndlela lwandise izinkinga zokusebenzisa ngokweqile nokungcola. Ngokusho kwesingathekiso sakhe, inani labantu bamazwe acebile lihlezi esikebheni sokusindisa esingathwala inani elilinganiselwe labantu. Isikebhe sizungezwe abantu abaminza abaphelelwe yithemba abafuna ukungena. Kodwa ukubavumela ukuba bagibele kuzosho ukuwa kwawo wonke umuntu. Inqobo nje uma kungekho hulumeni womhlaba olawula ukuzala kwabantu, uHardin uthi, umgomo wokwabelana awunakwenzeka. "Esikhathini esizayo esibonakalayo, ukusinda kwethu kuncike ekuvumeleni izenzo zethu ukuthi ziqondiswe izimiso zokuziphatha ezikhungweni zokuphila, kungakhathaliseki ukuthi zilukhuni kangakanani."

UHardin ubhale izincwadi ezingama-27 futhi wabhala izindatshana ezingama-350, eziningi zazo ezazinobandlululo ngokusobala kanye ne-ethno-nationalist. Nokho lapho imibono kaHardin yethulwa emphakathini, ubuzwe obumhlophe obazisa ukucabanga kwakhe abunakwa kakhulu. Izingxoxo zemibono yakhe ephelele zingatholakala ngokuyinhloko kumawebhusayithi e-white supremacist. Kanjani inhlangano yaseMelika iSPLC iyabhala, ugujwa lapho njengeqhawe.3

Ngakho-ke ingabe kufanele iphele kabuhlungu? Ingabe kufanele sikhethe phakathi kobushiqela nencithakalo?

Ingxabano "mayelana namandla amaphakathi" noma "ukwenziwa kwangasese" isaqhubeka kuze kube namuhla. Isazi sezomnotho saseMelika u-Elinor Ostrom (1933 kuya ku-2012) sibonise ukuthi kukhona okungenzeka okwesithathu phakathi kwezigxobo ezimbili. Ngo-2009, waba ngowesifazane wokuqala ukuthola i-Alfred Nobel Memorial Prize in Economics ngomsebenzi wakhe we-4, lapho abhekana khona kakhulu nezindaba ze-commons. Ukuncoma kweKomidi likaNobel kuthe kukhombisa “ukuthi impahla eyabiwe ingaphathwa kanjani ngempumelelo yizinhlangano zabasebenzisi.”

Ngale kwemakethe nesifundazwe

Encwadini yakhe ethi "Governing the Commons" 1990 (isiJalimane: "Umthethosisekelo Wezizwe Ezivamile - Ngaphandle Kwemakethe Nombuso"), eyanyatheliswa okokuqala ngo-4, u-Ostrom wafaka inkolelo-mbono kaHardin mayelana nenhlekelele ye-commons esivivinyweni. Ngokuyinhloko uhlole izibonelo ezingokoqobo zemiphakathi eye yaphatha futhi yasebenzisa insiza ngokuqhubekayo isikhathi eside, kodwa nezibonelo zokwehluleka ukuzilawula okunjalo. Ekuhlaziyweni kwethiyori, wasebenzisa ithiyori yegeyimu ukukhombisa ukuthi ukulawulwa ngamandla angaphandle (esifundazwe) noma ukwenza okuyimfihlo akuqinisekisi izixazululo ezifanele zokusetshenziswa okuzinzile kanye nokulondolozwa kwesikhathi eside kwempahla evamile.

Esimeni sokuqala, isiphathimandla sezwe kuzodingeka sibe nolwazi oluphelele mayelana nezici zensiza kanye nokuziphatha kwabasebenzisi ukuze sikwazi ukugunyaza ngendlela efanele ukuziphatha okulimazayo. Uma ulwazi lwabo lungaphelele, unswinyo lwabo lungaholela ekuziphatheni okungalungile futhi. Ukuqapha okungcono nokunembayo, kuyabiza kakhulu. Lezi zindleko ngokuvamile azinakwa ngabakhulumeli bokulawulwa kombuso.

Ukwenziwa kwangasese, nakho, kubeka izindleko kubasebenzisi zokubiyela nokugada. Endabeni yamadlelo ahlukene, kungenzeka ukuthi isimo sezulu sivune ezinye izindawo kanti ezinye zihlushwa isomiso. Kodwa abafuyi bezinkomo abasakwazi ukuthuthela ezindaweni ezivundile. Lokhu kuholela ekudleni ngokweqile ezindaweni ezomile. Ngonyaka ozayo isomiso singaphinde sihlasele kwezinye izindawo. Ukuthenga ifolishi ezindaweni ezivundile kudinga ukusungulwa kwezimakethe ezintsha, nakho okuletha izindleko.

Indlela yesithathu

Kokubili ngokwethiyori nangokweqile, u-Ostrom uphikisa ukuthi kukhona ezinye izixazululo phakathi kwemakethe nombuso. Uhlola izifundo ezihlukene njengamadlelo omphakathi namahlathi omphakathi eSwitzerland naseJapan, izinhlelo zokunisela eziphethwe ngokubambisana eSpain nasePhilippines, ukuphathwa kwamanzi angaphansi komhlaba e-USA, izindawo zokudoba eTurkey, eSri Lanka naseCanada. Ezinye zezinhlelo eziyimpumelelo zivumele ukuphathwa komphakathi okusimeme amakhulu eminyaka.
U-Ostrom uthola ezifundweni zakhe nasezivivinyweni zaselabhorethri ukuthi akubona bonke abasebenzisi bento efanayo “abakhulisa izinsiza ezinengqondo” ngokulinganayo. Kukhona abagibeli abakhululekile abahlale benza ubugovu futhi abangalokothi babambisane ezimeni zokuthatha izinqumo. Kukhona abasebenzisi ababambisana kuphela uma beqiniseka ukuthi ngeke basizakale ngabagibeli bamahhala. Kukhona abazimisele ngokufuna ukubambisana ngethemba lokuthi bazobuyelwa yithemba labo. Futhi ekugcineni, kungase kube nama-altruists ambalwa angempela ahlala ebheka okuhle komphakathi.
Uma abanye abantu bekwazi ukusebenza ndawonye ngomoya wokwethembana futhi ngaleyo ndlela bezuza kakhulu ngokufanayo, abanye abakubonayo lokhu bangashukumiseleka ukuba babambisane nabo. Kubalulekile ukuthi wonke umuntu abheke ukuziphatha komunye nomunye futhi abone izinzuzo zokwenza ndawonye. Isihluthulelo sokunqoba izinkinga sisekuxhumaneni nokwakha ukwethembana.

Yini ebonisa ukuhlangana okuphumelelayo

Ngokujwayelekile, u-Ostrom uthi ukwabelana okusimeme kwesivumelwano kungenzeka kakhulu uma kuhlangatshezwana nezimo ezilandelayo:

• Kunemithetho ecacile mayelana nokuthi ubani ogunyaziwe ukuyisebenzisa nokuthi ubani ongagunyaziwe.
• Imithetho yokulinganisa nokuhlinzeka ngesisetshenziswa ihambisana nezimo zendawo. Isibonelo, amanetha ahlukene noma izintambo zokudoba zivunyelwe ezindaweni ezihlukene zokudoba. Umsebenzi ohlanganyelwe ehlathini noma ngesikhathi sokuvuna unqunyelwe isikhathi, njll.
• Abasebenzisi ngokwabo babeka imithetho futhi bayishintshe njengoba kudingeka. Njengoba bethintwa yimithetho ngokwabo, banganikela ngolwazi lwabo.
• Ukuthotshelwa kwemithetho kuyagadwa. Emaqenjini amancane, labo abahilelekile bangabuka ngokuqondile ukuziphatha komunye nomunye. Abantu abaqapha ukuthotshelwa kwemithetho bangabasebenzisi ngokwabo noma baqokwe abasebenzisi futhi bayaziphendulela kubo.
• Ukwephulwa kwemithetho kuzovunyelwa. Ezimweni eziningi, ukwephulwa kokuqala kuphathwa kancane, ukwephulwa okuphindaphindiwe kuphathwa kakhulu. Uma labo abathintekayo beqiniseka kakhulu ukuthi abaxhashazwa ngabagibeli bamahhala, maningi amathuba okuba banamathele emithethweni ngokwabo. Uma umuntu ebanjwa ephula imithetho, nesithunzi sakhe sizolimala.
• Izindlela zokuxazulula izingxabano ziyashesha, azibizi futhi ziqondile, njengemihlangano yasendaweni noma inkantolo yokulamula eqokwe umsebenzisi.
• Umbuso uyalibona ilungelo labasebenzisi lokunquma imithetho yabo. Okuhlangenwe nakho kubonisa ukuthi ukungenelela kombuso ezivumelwaneni zendabuko ngokuvamile kuye kwaholela ekuwohlokeni kwazo.
• Izinhlangano ezishumekiwe: Uma inhlanganisela ixhunyaniswe eduze nohlelo olukhulu lwezinsiza, isibonelo izinhlelo zokunisela zendawo ezinemisele emikhulu, izinhlaka zokubusa emazingeni amaningi “zakhelwe” ndawonye. Asikho nje isikhungo esisodwa sokuphatha.

Ndawonye ekugawulweni

I-commons yendabuko ibonisa lokhu Ividiyo mayelana “nendawo yasehlathini” eBladersbach, eNyakatho Rhine-Westphalia, emvelaphi yayo ihlehlela emuva ekhulwini le-16.

Ubunikazi bomphakathi obungahlukanisiwe njengehlathi elizuzwe njengefa buyisici sezindawo zamahlathi. Imindeni yokhokho iyisebenzisa ngokuhlanganyela. Izinkuni zigawulwa ebusika. “Amasekela” akhethiwe akhulula ingxenye yehlathi ukuze igawulwe minyaka yonke. Le ngxenye ihlukaniswa ngokwenani lemindeni. Imingcele "yezindawo" iphawulwa ngokushaywa kwamagatsha awugqinsi, ngalinye linenombolo eqoshwe kuwo. Lapho ukulinganisa sekuqediwe, izingxenye zehlathi ngazinye ziyahlukaniswa phakathi kwemindeni. Abanikazi bezindawo ezingomakhelwane babe sebemaka imingcele yezindawo zabo ndawonye kusukela ezigxotsheni zemingcele.

Kuze kube ngawo-1960, izihlahla ze-oki kuleli hlathi elixubile zazisetshenziselwa ukukhiqiza indawo yokuhlala yabashuki. Umsebenzi wokuhlubula amagxolo wenziwa entwasahlobo. Ebusika, izihlahla ze-birch, hornbeam kanye ne-alder zingagawulwa. Esikhathini esidlule, izindawo zasehlathini azizange zibhujiswe, kodwa omakhelwane basehlathini benza umsebenzi ndawonye futhi kamuva baqothula izinkuni zokubasa. Ihlathi "liyihlathi lamaphoyisa". Amahlumela ezihlahla ezivuthulukayo akhula asuka esiphunzini. Ngemuva kweminyaka engama-28 ukuya kwengama-35, iziqu eziqinile kufanele zinqunywe, ngaphandle kwalokho izimpande zindala kakhulu ukuthi zingakheka amahlumela amasha. Ukusetshenziswa kokuzungezisa kuvumela ihlathi ukuthi liphinde likhule kaninginingi.

Kodwa ama-commons akudingekile ukuba kube imiphakathi yendabuko nje. Isiqephu esilandelayo salolu chungechunge olufushane sihlose ukwethula ezinye zezinto ezivamile ezisebenzayo namuhla, kusukela ku-Wikipedia kuya e-Cecosesola, iqembu lama-cooperatives e-Ecuador elihlinzeke imindeni engu-50 ngezithelo nemifino ethengekayo, ezempilo kanye nezinkonzo zomngcwabo iminyaka engaphezu kwengu-100.000. .

Isithombe sekhava: Ingadi yomphakathi yase-Marymoor Park, e-USA. I-King County Parks, I-CC BY-NC-ND

Imibhalo yaphansi:

1 Hardin, Garrett (1968): The Tragedy of the Commons. Ku: Science 162 (3859), amakhasi 1243-1248. Ku-inthanethi: https://www.jstor.org/stable/1724745.

2 Hardin, Garrett (1974): Lifeboat Ethics_ Icala Elimelene Nokusiza Abampofu. Ku: Psychology Today (8), amakhasi 38-43. Ku-inthanethi: https://rintintin.colorado.edu/~vancecd/phil1100/Hardin.pdf

3 Cf. https://www.splcenter.org/fighting-hate/extremist-files/individual/garrett-hardin

4 Ostrom, Elinor (2015): Governing the Commons. I-Cambridge: I-Cambridge University Press. Le ncwadi yashicilelwa okokuqala ngo-1990.