Revolution or 'Restoration'
Edward J. Dodson
[A letter printed in WorldWatch Magazine,
January-February, 2006. Also reprinted in GroundSwell,
January-February 2006]
Gar Alperovitz reminds us that "economic instability radically
weakens all forms of civil society network-building, including those
that nurture democracy and communities' interests in their
environments." Solving the problem of economic instability means
facing up to a fundamental truth; namely, that the system of law in
place in virtually every society around the world secures and protects
entrenched privilege at the expense of equality of opportunity and
true liberty. At best, the introduction of representative government
and "democracy" mitigates the effects of entrenched
privilege. In the process, we have constructed an elaborate
institutional architecture -- employing millions of people -- focused
not on solutions but on managing the intensity of the problem.
Our first challenge is to somehow reach a broad consensus on the
distinction between true liberty and privilege. This raises the
questions of what, if any, rights we have to the earth. Is access to
the earth the birthright of all persons, equally? Or, do some persons
have a superior claim to the earth and its life-supporting systems?
The world is organized based on the latter idea, and the result is
that billions of people are marginalized, oppressed and forced to live
without access to what the philosopher Mortimer J. Adler described as
the "goods" necessary for a decent human existence.
There was a time in history when access to the earth was far more
equally available. Tribal societies thrived for thousands of years
under communitarian structures that treated nature as common property.
Early writers on political economy examined this earlier historical
period and remarked on the absence of want. The capacity to produce
surplus was quite limited, but these societies functioned without the
hierarchical structure that eventually appeared -- when the
hunter-protectors evolved into a militaristic caste that shared power
with those who took advantage of the general fear of the unknown to
establish themselves in the priestcraft. The resulting kings and
aristocracies demanded tribute from those who actually produced
wealth. The priests demanded tithes (and sacrifices) as payment for
their services to keep the gods pleased. Settlement of groups in one
location, the allocation of control over specific parcels of land,
over sources of water and other natural resources, triggered the
changes in socio-political arrangements and institutions that continue
to worsen the distribution of income and wealth in every society.
Today, aristocracies no longer have the ability to demand direct
tribute. Organized religions in most countries do not have the legal
authority to require tithes be paid. These forms of wealth
confiscation have been replaced by claims on wealth (i.e., on
production) by those who control access of nature. Land ownership is,
essentially, a static activity; ownership contributes nothing to the
production of wealth. Ownership allows non-producers to demand a
payment from others for mere access.
If we are to restore our societies to structures that secure and
protect our equal birthright to the earth, our laws must be changed to
treat the value of land (whether in our cities and towns, agricultural
or natural resource-laden lands, or the resources contained in our
lakes, rivers and oceans) as common property. Thomas Paine argued in a
pamphlet he titled "Agrarian Justice" that anyone who was
granted control over land owed a "ground rent" to the
community for this privilege. The American writer Henry George greatly
expanded on this argument in his books at the end of the 19th century.
The logic of these arguments was largely ignored at the time; the
mentality of the late 18th and 19th centuries was one of human
conquest of nature. We continue to live with the results.
The world's leaders made a remarkable commitment to implement the
principles espoused by Paine and George in the crafting of the Law of
the Sea Treaty -- a proposal for the sharing of the economic value
arising from the oceans' natural resources opposed by monopolistic
corporate and nation-state interests. Not only do we desperately need
the Law of the Sea; we need a corresponding Law of the Land so that "ground
rent" finally becomes community property.
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