DOCSLIB.ORG

What Makes Community?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
What Makes Community? What makes community? In many ways the word community is overused today and as a result the word has gotten a bad rap. With this in mind it is important that any discussions about community starts with defining what we mean when we use the word. Some refer to community as any group of people in close physical proximity. However, just because people live in the same apartment building it does not necessarily mean that a sense of community exists. A place where people live or go to school can be a community, but it does not necessarily have to one. So what makes a group a true community? Defining community is something like defining friendship; it is easy to experience and feel yet difficult to truly capture the concept. You’d think—or at least, I did—that the root meaning of the word “community” is “coming together as one.” But it’s not. The old Latin word communitatus comes from two even older words that mean “the changes or exchanges that connect people” and “small, intimate, or local.” Given this background, Sheldon Berman (1990) offers the following definition: A community is a group of people who acknowledge their common purpose, respect their differences, share in group decision making as well as in responsibility for the actions of the group, and support each other’s growth. In tying this definition of community to what we are trying to do this summer, I want to encourage each individual to focus on how your summer experience will impact your life in the following three areas: (1) your relationship to God; (2) your relationship to others; (3) your relationship to the larger world (including the place and people you will be interacting with this summer). I hope these three foci are related to some of your own personal goals for this summer as well. In addition, I want each group of students to focus on (1) how collectively we can help each other deepen our relationships to God; (2) how we want to live together in community; and (3) how we collectively as a group want to interact with those that we will meet from our host cultures. Each of these three foci grow out of Henry Nouwen’s three disciplines of the contemplative life: 1. The first discipline is the discipline of solitude. It’s only in solitude that we can get in touch with the Spirit of God in us. Solitude is an important discipline in a busy world. Solitude involves prayer, spiritual reading, and being alone with God. 2. The second discipline is the discipline of community. Out of solitude we go into community. Community is not just a place where we do things together, but a place where together we recognize the presence of God…Community, whether a parish, a family, or an intentional community, is where people live together and want to discover in each other the presence of God. 3. The third discipline is ministry, reaching out to others. Its important to reach out to others because we want to share from the abundance of our life, not because we have a need to be good helpers or because we have something to prove. In fact what we want to strive to do here is to strive to have a ministry of presence, to develop a presence in being with others from a different culture. Taylor (1963) described what is meant by having a presence in Africa when he writes “Africans believe that presence is the debt they owe one another…The Christian, whoever he may be, who stands in that world is the name of Christ, has nothing to offer unless he offers to present, really and totally present, really and totally in the present” (p. 135). If we are to create community, real community, the kind of community that incorporates Nouwen’s disciplines of the contemplative life and embodies Berman’s definition, we need to covenant with one another. We need agreements about how we will treat one another. We need to weigh our words carefully, and follow through on our commitments. We need to work together, really work. We need a return to honorable reciprocity, never taking from one another without giving something of substance in return. We need to think about how to build consensus and be truly democratic in our decision-making. This purpose of this worksheet is to help students identify and develop a set of communal goals. This worksheet is designed in two parts and includes several tasks. The first task is to help you share some of your own goals and expectations for your experience this summer. The second task is designed to help you begin to develop a covenant for your life together, answering the question: How are we going to live together this summer? How are we going to support and encourage each other to fully experience your life together this summer? The third task is designed to help you think about how to make your covenant a living document that is relevant and can guide the group throughout the summer. Creating a Group Covenant Communities are held together by the willingness of community members to co-create for themselves what they see as important Background Information (FAQ) What is a covenant? The Hebrew term for covenant is berit , meaning “to bond or fetter.” It is translated into the Greek as syntheke , “binding together” or diatheke , “will, testament.” In the Bible, then a covenant is a relationship based upon mutual commitments. It typically involves promises, obligations, and rituals. Covenants are contracts between individuals given to define a relationship. Types of covenants include those between individuals as well as those between humans and God. The covenants of the Bible between humans and God are completely unique to Christianity. Why create a covenant? A covenant encourages us to be intentional . “Building community is an integral component of Calvin’s educational mission. Perhaps this vision is best characterized by an image of students, faculty, and staff helping one another day to day to cultivate aspirations, nurture commitments, and practice what we profess (Expanded Statement of Mission, Calvin College). Moreover, building community suggests intentionally striving to enact self-control, integrity, and justice as appropriate expressions of Christian belief…Building community doesn’t occur automatically; it requires commitment and perseverance. Moreover, building community suggests intentionally striving to enact self-control, integrity, and justice as appropriate expressions of Christian belief. Taken together, these three characteristics of the Christian life are important building blocks of the kind and quality of community that Calvin envisions” (Student Handbook, Calvin College). What are some basic tenants we should keep in mind as we create our covenant? Drawing from Berman’s definition of community and Nouwen’s three disciplines of the contemplative life, a number of basic elements of effective communities emerge which you need to address in creating a covenant which should give you a basis to conduct all future activities this summer. Several important components in the process of covenant making and living out your covenant in community include: ♦ Acknowledge their connection and commonalities . In a community there is recognition of individual’s relatedness and interdependence with one another. A sense of community includes a sense of we and a feeling of cooperation. ♦ Experiences belonging . Belonging is not earned but rather unconditionally given to anyone who wants to commit to being a part of community. A sense of belonging is just as important as the tasks the community accomplishes. Love is neither sentimental nor a passing emotion. It is the recognition of a covenant of a mutual belonging. It is listening to others, being concerned for them and felling empathy with them. It is to see their beauty and to reveal in it. ♦ Respects differences . Differences are valued and viewed as strengthening the community. Healthy communities strive to build upon people’s differences instead of hiding or downplaying them. Community is the safe place where all of us feel free to be ourselves and have the confidence to say everything we live and think. Not all communities will get to this point, its true. But this is the direction in which they should be going. ♦ Develop relationships . Members have personal connections and get to know one another as people. The heart of community is relationships! A sense of community cannot exist without people interacting and experiencing each other on a personal level. Take away the personal contact and you do not have a community but rather a group of people swimming laps together in a pool – physically close, but not connecting any more deeply. Human life is, after all, living in relationship. We are human in and through our relationship to the world around us, to our fellow human beings, our job, societal structures, culture, science, nature. Hendrickus Berkhof ♦ Share responsibility for decision-making . Communities have norms and procedures for making decisions, handling conflicts, etc., whether implicitly or explicitly stated. There are shared responsibilities helping children and adults grow in a community, for decision making, for taking action, and for living with the process and outcomes of decisions. It is not simply a question of becoming responsible for others and being committed to them; it is also allowing them to carry and love us, and entering into a relationship of interdependence and into a covenant. ♦ Have a common purpose or shared vision . All these elements are necessary, but not sufficient, if the goal is to have a healthy community that sustains and stays alive over time. With a shared vision, members perceive a common reason for being together, which strengthens the sense we and commitment to the relationships and decisions within a community.
Load more

Recommended publications
  • An Intentional Neurodiverse and Intergenerational Cohousing Community
    An Intentional Neurodiverse and Intergenerational Cohousing Community Empowered by Autistic Voices Documented by: ASU team Contact: 612-396-7422 or [email protected] Meeting Agenda Project overview and updates (3-4:30PM) • Overview • Questions from audience • Fill out interest survey • Sign up for volunteer committees Working session (4:45-5:45PM) • Introductions – meet others interested in this community • Visioning exercise • Deeper dive into floor plans and financing • Discuss interest in long term commitments to the project and how to pool funds for land acquisition • Sign up for volunteer committees 2 About ASU ASU (Autism SIBS Universe) is a non-profit organization - 501c3 registered with IRS in 2018 founded by Autistics - support from peers, parents and community members Vision is to create sustainable neurodiverse communities where people with all types of abilities live together to support each other ASU Board members Mix of Autistics, parents and community members 3 Important When are a Neurodiverse community and we welcome people of all abilities We are an intentional community designed with Autistics in mind, but we are NOT an Autism or Disability only housing A community where there is something for everyone Naturally supported safe, trusted and sustainable living for ALL – Independent homes with easy access to COMMUNITY, less isolation, connected relationships, more fun, Healthier and more long term supports For families without Autism For Autistics and their - A GREAT opportunity to families – A safety net for live in a sustainable their children’s future. environment while Better support dealing supporting a neurodiverse with Autism and related community and vice versa challenges. More respite.
    [Show full text]
  • The Commune Movement During the 1960S and the 1970S in Britain, Denmark and The
    The Commune Movement during the 1960s and the 1970s in Britain, Denmark and the United States Sangdon Lee Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of History September 2016 i The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement ⓒ 2016 The University of Leeds and Sangdon Lee The right of Sangdon Lee to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 ii Abstract The communal revival that began in the mid-1960s developed into a new mode of activism, ‘communal activism’ or the ‘commune movement’, forming its own politics, lifestyle and ideology. Communal activism spread and flourished until the mid-1970s in many parts of the world. To analyse this global phenomenon, this thesis explores the similarities and differences between the commune movements of Denmark, UK and the US. By examining the motivations for the communal revival, links with 1960s radicalism, communes’ praxis and outward-facing activities, and the crisis within the commune movement and responses to it, this thesis places communal activism within the context of wider social movements for social change. Challenging existing interpretations which have understood the communal revival as an alternative living experiment to the nuclear family, or as a smaller part of the counter-culture, this thesis argues that the commune participants created varied and new experiments for a total revolution against the prevailing social order and its dominant values and institutions, including the patriarchal family and capitalism.
    [Show full text]
  • Intentional Communities Manual, 1St Edition
    Intentional Communities Manual, 1st Edition INTENTIONAL COMMUNITIES MANUAL 1st Edition, 2001 From the Australian National Intentional Communities Conferences & South East Australia Communities Gatherings 1 Intentional Communities Manual, 1st Edition About This Manual We hope this manual will be of use to those interested in joining, establishing or developing an intentional community. The idea for this manual came from the 2nd National Intentional Communities Conference held at Dharmananda in September 1998. The process of its creation was most recently taken on by the South East Australian Intentional Communities Gathering at Commonground in January 2001. It is a collection of articles and handouts, many of which were not written for this specific purpose but which we hope will prove useful. It is intended that a more comprehensive and structured edition be built on this for future publication, designed as a “How To” manual for those establishing intentional communities. All articles were donated free of charge and with the understanding that this manual will be distributed and copied liberally and without profit. Any financial donations will be put towards the costs of production and further promotion of intentional communities and should be payable to: “Fruit Salad” c/o Commonground PO Box 474 Seymour, Vic 3661 We would welcome any feedback, suggestions, questions and offers of help. Please forward them to myself: Dale Howard, Moora Moora Co-op, PO Box 214 Healesville, Vic 3777. tel: 03 5962 1094 e-mail: [email protected] Acknowledgments
    [Show full text]
  • Intentional Communities: Lifestyles Based on Ideals
    Intentional Communities: Lifestyles Based on Ideals Geoph Kozeny Drawing on information from his visits to hundreds of communities across the continent, Geoph Kozeny gives an overview of the communities movement — not only its current state, but also how it has evolved and its prospects for the future. He points out the common bonds that link communities in spite of their diversity. This article originally appeared in the 1995 Community Directory (print version) and has been accessed from the website of the Fellowship of Intentional Communities at www.ic.org. TODAY MANY PEOPLE ARE QUESTIONING our society’s values, and asking what gives meaning to life. They bemoan the “loss of community,” and are looking for ways to reintroduce community values into their lives. There are several options now available to the average person that satisfy at least the basic cravings: many folks get involved with various civic or social change groups; others get more deeply involved in the activities of their church; still others create friendships and support networks in their neighborhoods. Those with strong motivation to live their values “full time” often seek to join or create intentional communities. An “intentional community” is a group of people who have chosen to live together with a common purpose, working cooperatively to create a lifestyle that reflects their shared core values. The people may live together on a piece of rural land, in a suburban home, or in an urban neighborhood, and they may share a single residence or live in a cluster of dwellings. This definition spans a wide variety of groups, including (but not limited to) communes, student cooperatives, land co-ops, cohousing groups, monasteries and ashrams, and farming collectives.
    [Show full text]
  • 10 Good Reasons Why We Should All Live in Intentional Communities
    10 Good Reasons Why We Should All Live in Intentional Communities (and a few reasons why we don’t) Andrew Plant. Milltown Community. Scotland Just to be clear – when I use the term ‘intentional communities’ I use it to include communes, communities, eco-villages, co-housing projects and, of course, also Camphill communities. No two communities are the same and so what follows is a lot of generalisations and might reflect aspirations rather than daily reality. Nonetheless, there are hopefully enough general truths here to give a fair picture of what life is like (or at least could be like, or should be like) in intentional communities. So, why should we all live in a community? 1. Because it’s good for you It seems that our sense of self-worth and well-being is inextricably linked to the feeling that we belong; that we are part of a group and part of something greater than ourselves. This sense of belonging allows us to feel acknowledged and recognised as who we truly are. This sense of belonging is very much part and parcel of being a member of an intentional community. In an intentional community we can also find meaning and purpose as part of a social setting that is positive and life-affirming. Through sharing lives on a daily basis we can also enjoy mutually supportive relationships that can be more trusting than usual. Intentional communities are busy places and there is a great variety of things to get involved in – socialising, work projects, sharing skills, meetings, and of course also fun and celebrations.
    [Show full text]
  • MIAC STRATEGIC REPORT 11-28-2008 Anarchist Movement
    Matt Blunt Mark S. James James F. Keathley Van Godsey Governor Director, DPS Colonel, MSHP Director, MIAC S E R V IC E PROTECTION A N D MIAC STRATEGIC REPORT 11-28-2008 Anarchist Movement This Strategic Report analyzes the Anarchist Movement and related Anarchist activities. The majority of this in- formation is open source and can be located in many anarchy related websites. RECIPIENTS ARE REMINDED THIS DOCUMENT IS A STRATEGIC REPORT; THE INFORMATION THEREIN SHOULD NOT SERVE AS THE BASIS FOR FURTHER INVESTIGATIVE ACTIVITY. History The first known usage of the word Anarchy appears in the play “Seven Against Thebes” by Aeschylus dated at 467 BC. The heroine, Antigone openly refuses to abide by the rulers' decree to leave her brother Polyneices' body unburied, as punishment for his participation in the attack on Thebes. In this context, anarchy is referenced as a refusal to abide by government decree. According to Harold Barclay (a professor in anthropology and notable writer in anarchist theory), long before anarchism emerged as a distinct perspective, human beings lived for thousands of years in societies without gov- ernment. It was only after the rise of hierarchical societies that anarchist ideas were formulated as a critical re- sponse to and rejection of coercive political institutions and hierarchical social relationships. Thomas Jefferson spoke of his respect for a society with no government. "The basis of our governments being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter.
    [Show full text]
  • "We Try to Create the World That We Want": Intentional Communities
    “We Try to Create the World That We Want” Intentional Communities Forging Livable Lives in St. Louis Joshua Lockyer Department of Behavioral Sciences Arkansas Tech University Peter Benson Department of Anthropology Washington University in St. Louis With: Daniel Burton, LeeAnn Felder, Danielle Hayes, Erica Jackey, and Alysa Lerman Washington University in St. Louis 2011 Funding for this paper was provided by a grant from the Livable Lives Initiative at Washington University in St. Louis. CSD Working Papers No. 11-02 Campus Box 1196 One Brookings Drive St. Louis, MO 63130-9906 (314) 935.7433 csd.wustl.edu I NTENTIONAL C OMMUNITIES F ORGING L IVABLE L IVES IN S T . L OUIS Livable Lives Initiative Washington University in St. Louis The university-wide Livable Lives Initiative investigates what social conditions and policy supports can make life with a low or moderate income stable, secure, satisfying, and successful. The aim is to build a large body of work that informs local programs as well as state and federal policies in economic security, employment, public health, education, housing, and other key areas. Steering Committee Members Marion Crain, School of Law Renee Cunningham-Williams, School of Social Work Garrett Duncan, Department of Education Steve Fazzari, Department of Economics Debra Haire-Joshu, School of Social Work Bob Hansman, School of Architecture Amanda Moore McBride, School of Social Work Timothy McBride, School of Social Work Bob Pollak, Olin Business School and Department of Economics Ramesh Raghavan, School of Social Work Mark Rank, School of Social Work Michael Sherraden, School of Social Work Itai Sened, Department of Political Science and Center for New Institutional Social Sciences Consuelo Wilkins, School of Medicine C ENTER FOR S OCIAL D EVELOPMENT 1 W ASHINGTON U NIVERSITY IN S T .
    [Show full text]
  • Together Resilient
    T What if community is the answer? O “When people ask me where to move to escape climate change, I tell them G there’s no escape and that the thing to look for is a strong community. is E book explains how to build that kind of community anywhere—it’s a manual T for the future.” H Bill McKibben E Author of Eaarth: Making a Life on a Tough New Planet R “Is it possible to jettison our current system of exploitation and R environmental destruction, and create a new system, that is not only E S Resilient sustainable but affords us a comfortable and fullling life? e answer is a resounding yes. Ma’ikwe Ludwig eloquently reminds us how the way is I L fraught with challenges and shows us how to conquer them. is is a I must-read for anyone who cares about the future of the human race.” E Chong Kee Tan, PhD N Founder of Bay Bucks T Real hope comes from looking uninchingly at our current circumstances and then committing wholeheartedly to creative action. Never has that been more urgently needed than right now, with the climate crisis looming larger every day. is book advocates for citizen-led, community-based action rst and foremost: why wait for the government when you can take action today, with your neighbors? From small solutions to the full re-invention of the systems we nd ourselves in, this book mixes anecdote with data-based research to bring you a wide range of options that all embody compassion, creativity, and cooperation.
    [Show full text]
  • The 6Os Communes Messianic Communities) Bus at Bellows Falls) Vermont
    The 6os Communes Messianic Communities) bus at Bellows Falls) Vermont. Photograph by Timothy Miller. TIMOTHY MILLER The 60s Communes Hippies and Beyond Syracuse UniversityPress Copyright © 1999 by Syracuse UniversityPress, Syracuse, New York 13244-5160 AllRights Reserved First Edition 1999 02 03 04 05 06 6 5 4 3 2 The paper used in this publication meets the minimum requirements of American National Standard forInformation Sciences-Permanence of Paper for Printed Library Materials, ANS I z39.48-1984.@ LIBRARY OF CONGRESS CATALOG ING -IN-PUBLICATI ON DATA Miller, Timothy, 1944- The 6os communes : hippies and beyond/ Timothy Miller. p. cm. Includes bibliographical references and index. ISBN 0-8156-2811-0 (cloth: alk. paper) ISBN 0-8156-0601-x (pbk.: alk. paper) I. Communal living-United States. 2. United States-Social conditions- 1960-1980. I. Title. II. Title: Sixties communes. III. Title: Hippies and beyond. HQ97I.M55 1999 307.77'4'0973-dc21 99-37768 Manufactured in the United States of America For Michael) Gretchen) andJeffre y TIMOTHY MILLER is professor of religious studies at the University of Kansas. Among his previous publica­ tions is The Quest forUt opia in Twentieth-CenturyAm erica: 1900-1960) the first of three volumes on communal life to be published by Syracuse UniversityPress. Contents Acknowledgments IX Introduction xm I. Set and Setting: The Roots of the 196os-Era Communes I 2. The New Communes Emerge: 1960-1965 17 3. Communes Begin to Spread: 1965-1967 41 4. Out of the Haight and Back to the Land: Countercultural Communes after the Summer of Love 67 5. Searching for a Common Center: Religious and Spiritual Communes 92 6.
    [Show full text]
  • Tolstoy and the Structures of Agrarian-Buddhist Utopianism in Taisho¯ Japan
    religions Article Future Perfect: Tolstoy and the Structures of Agrarian-Buddhist Utopianism in Taisho¯ Japan James Mark Shields ID Comparative Humanities Program, Bucknell University, Lewisburg, PA 17837, USA; [email protected] Received: 22 April 2018; Accepted: 13 May 2018; Published: 16 May 2018 Abstract: This study focuses on the role played by the work of Leo Tolstoy (1828–1910) in shaping socialism and agrarian-Buddhist utopianism in Japan. As Japanese translations of Tolstoy’s fiction and philosophy, and accounts of his life became more available at the end of the 19th century, his ideas on the individual, religion, society, and politics had a tremendous impact on the generation coming of age in the 1900s and his popularity grew among young intellectuals. One important legacy of Tolstoy in Japan is his particular concern with the peasantry and agricultural reform. Among those inspired by Tolstoy and the narodniki lifestyle, three individuals, Tokutomi Roka, Eto Tekirei, and Mushakoji¯ Saneatsu illustrate how prominent writers and thinkers adopted the master’s lifestyle and attempted to put his ideas into practice. In the spirit of the New Buddhists of late Meiji, they envisioned a comprehensive lifestyle structure. As Eto Tekirei moved to the village of Takaido with the assistance of Tokutomi Roka, he called his new home Hyakusho¯ Aidoj¯ o¯ (literally, Farmers Love Training Ground). He and his family endeavored to follow a Tolstoyan life, which included labor, philosophy, art, religion, society, and politics, a grand project that he saw as a “non-religious religion.” As such, Tekirei’s utopian vision might be conceived as an experiment in “alter-modernity.” Keywords: violence; nonviolence; Leo Tolstoy (1828–1910); utopianism; Japanese Buddhism; Tokutomi Roka (1868–1927); Eto Tekirei (1880–1944); Mushakoji¯ Saneatsu (1885–1976); nonresistance; agrarian way of life 1.
    [Show full text]
  • The Role of Women in Hopedale, a Nineteenth-Century Universalist-Unitarian Utopian Community in South-Central Massachusetts
    American Communal Societies Quarterly Volume 7 Number 3 Pages 115-137 July 2013 The Role of Women in Hopedale, a Nineteenth-Century Universalist-Unitarian Utopian Community in South-Central Massachusetts Deirdre Corcoran Stam Follow this and additional works at: https://digitalcommons.hamilton.edu/acsq Part of the American Studies Commons This work is made available by Hamilton College for educational and research purposes under a Creative Commons BY-NC-ND 4.0 license. For more information, visit http://digitalcommons.hamilton.edu/about.html or contact [email protected]. The Role of Women in Hopedale, a Nineteenth-Century Universalist-Unitarian Utopian Community in South-Central Massachusetts Cover Page Footnote This paper was first presented at the 2012 Communal Studies Association meeting in Oneida, N.Y. Photographs courtesy of the Bancroft Memorial Library, Hopedale, with special thanks to Ann Fields and Dan Malloy. This articles and features is available in American Communal Societies Quarterly: https://digitalcommons.hamilton.edu/acsq/vol7/iss3/5 Stam: The Role of Women in Hopedale The Role of Women in Hopedale, a Nineteenth- Century Universalist-Unitarian Utopian Community in South-Central Massachusetts By Deirdre Corcoran Stam Abstract In the communal Massachusetts society known as Hopedale, existing formally from 1841 to 1856, women were granted an extraordinary range of rights comparable to those enjoyed by men, including holding office, owning property, and enjoying civil protection even within marriage. Women played
    [Show full text]
  • Communal and Ecological Practices to Acheive Degrowth Housing
    Communal and ecological practices to achieve degrowth housing Anitra Nelson, RMIT University (Melbourne, Australia) Paper delivered to the 5th International Degrowth Conference in Budapest — Corvinus University, 30 August–3 September 2016 within the conference theme ‘This is the 22nd Century’ and sub-category ‘Commons’ Abstract Drawing on personal experiences and case studies of four residential eco-communities, this paper discusses the potential and limits of collective living to drive the environmental, cultural and political developments necessary to achieve degrowth. Twin Oaks (Virginia (US) http://www.twinoaks.org/), Ganas (New York City (US), Commonground Cooperative (Seymour, Australia — https://www.groupwork.com.au/commonground.html) and Round-the-Bend Conservation Co- operative (http://www.roundthebend.org.au/) case studies illustrate different types of governance and ownership models. The most radical and collectively sufficient, Twin Oaks, shows greatest potential for achieving degrowth. A main theme is the extent to which using money limits capacity to degrow. Left: Take some Twin Oaks’ berries — https://funologist.org/category/sharing/ Right: Commonground — http://www.common-ground.org.au/community Presenter Anitra Nelson has lived in two Australian residential cooperatives, and stayed in and studied two US intentional communities. Associate Professor at the Centre for Urban Research, RMIT University (Melbourne, Australia), her research interests are community-based sustainability, environmental justice, housing affordability, and non-monetary futures. Sole editor of Steering Sustainability in an Urbanizing World: Policy, Practice and Performance (2007, Ashgate), co-editor of Life Without Money: Building Fair and Sustainable Economies (2011, Pluto Press) and Planning After Petroleum: Building Cities for the Age After Oil (2016, Routledge), currently Anitra is working on a book manuscript on environmentally sustainable small and shared housing, Small is Necessary: Shared Living on a Shared Planet (2017, Pluto Press).
    [Show full text]