"Collaborative consumption": the new economy

The networked world allows an unprecedented degree of collaboration within communities.


The rise of the sharing economy

“I feel sad for people and the queer part we play in our own disasters.”

- Don DeLillo, White Noise

White Noise revels in the excessive clutter pervading every inch of the novel. Underpinning such fascination, however, is intense anxiety about the way consumption has come to dominate and define the contemporary world, demanding high fossil fuel inputs in return for destabilising carbon emissions and excessive amounts of waste, not to mention the psychological impacts of so much "stuff". 

In 2000, worldwide private consumption expenditures (the amount spent on goods and services at a household level) topped $20trn, a four-fold increase over 1960. Short-term thinking argues that consumption is good for the global economy. However, the financial implications of ecological degradation are increasingly being recognised. A new report (pdf) written by more than 50 scientists, economists and policy experts, for example, has just announced that climate change is reducing global GDP by 1.6 per cent annually.

However, out of abundance springs an opportunity in the form of collaborative consumption, a social and economic system made possible by network technologies that moves away from the old industrial economy and enables the sharing and exchange of all kinds of assets. From Wikipedia to Airbnb, Streetbank to Whipcar, peer-to-peer activity is making waves, harnessing the power of local communities to build a more financially and ecologically sustainable future in ways and on a scale never before possible.

Marketplaces for unused goods are nothing new, as thriving car boot sales demonstrate. What’s changing is the way in which digital platforms are enhancing the efficiency of those marketplaces and facilitating sharing across them in a world where more than 2.3 billion people are now online (pdf). By connecting people in unprecedented ways, web platforms are establishing access to a huge audience for un- and underused goods and enabling people to tap into niche audiences to distribute those goods amongst. 

These peer-to-peer activities redefine traditional forms of ownership, lending and renting, establishing a strong affinity to the idea of shared access to goods and knowledge, including amongst strangers. Take car-sharing: cars are financially and ecologically expensive, both in manufacture and day-to-day use. As dense urban streets clog up and parking spaces become more expensive, it makes sense to spread those costs amongst users. The best way to coordinate that? Technology-driven peer-communities to connect suitable sharers together. 

Streetbank: a network of sharing communities

What makes such sharing possible is trust, in both the web-platform mediating the exchange and in the inevitable human interaction that such sharing entails. Far from replacing face-to-face interaction, digital technologies facilitate innovative and resource-conscious ways of bringing people together. Trust can then be built up through rating systems, instilling reputation as a key requisite to further sharing. 

Streetbank is one such collaborative consumption initiative that works to establish a broad-based network of online sharing communities in order to develop stronger, locally-rooted communities across the UK and ultimately worldwide. At its simplest, Streetbank is a website that allows you to see all the things and skills that neighbours are giving away, lending or sharing – a shared attic, garden shed, toolkit, fancy dress chest, DVD collection and skills bank all rolled into one. Its ultimate vision is a hyper-local one in which members are connected to everyone in their street, dramatically reducing consumption through sharing as a result.

From an economic perspective, it could also be argued that organisations such as Streetbank are adding to the output of the UK, if in a small and unmeasured way. GDP measures items bought rather than the use of the items/activity purchased. Take a simple example: the average drill is used for just 15 minutes in its lifetime. GDP measures the number of drills bought but in the case of a drill, this is a poor measure of a nation’s output when its usage is so low. While Government and policy makers obsess over GDP data, any serious economist should agree that an efficient economy is one in which the resources are deployed well, and where output is useful. To put it in Rachel Botsman’s terms – pioneer of the collaborative consumption movement – we need to be taking into account number of holes drilled rather than number of drills sold. 

Streetbank founder Sam Stephens argues that:

We believe that we need to replace GDP with a new way of measuring the effectiveness and efficiency of the economy – measuring useful output and activity rather than simply what is bought.

Instilling a culture of sharing into communities can take time. Botsman regards this as a steady progression from initial trust between strangers to a more widespread belief in the commons to, ultimately, critical mass. Importantly, those communities that seem to benefit most from projects such as Streetbank already have strong pre-established trust networks which are then strengthened by members doing simple but effective things, such as putting a photo on their online profile.

The need for projects like this is huge if we are to establish the rapid reduction in consumption and re-skilling of our communities as we deal with financial and environmental instability. The question is how to reach neighbourhoods where trust is less apparent and how to scale-up community-minded collaborative consumption initiatives in the process. This is the challenge that organisations such as Streetbank and fellow "coll cons" initatives are working to address, constantly testing their innovations as they go and supported by organisations such as NESTA, not to mention one another, embedding peer-to-peer learning in their progress.

So what can peer-to-peer activity bring to the twenty-first century table where the feast is rapidly diminishing and what’s left is meted out so unevenly? The answer is an economy based on collaboration rather than individual ownership, trust rather than status, adaptation rather than standardisation. The answer is a sharing economy. 

Do we really need all those hammers? Photograph: Getty Images

Tess Riley is a freelance journalist and social justice campaigner. She also works, part time, for Streetbank, and can be found on Twitter at @tess_riley

Show Hide image

Meet Anne Marie Waters - the Ukip politician too extreme for Nigel Farage

In January 2016, Waters launched Pegida UK with former EDL frontman Steven Yaxley-Lennon (aka Tommy Robinson). 

There are few people in British political life who can be attacked from the left by Nigel Farage. Yet that is where Anne Marie Waters has found herself. And by the end of September she could well be the new leader of Ukip, a party almost synonymous with its beer-swilling, chain-smoking former leader.

Waters’s political journey is a curious one. She started out on the political left, but like Oswald Mosley before her, has since veered dramatically to the right. That, however, is where the similarities end. Waters is Irish, agnostic, a lesbian and a self-proclaimed feminist.

But it is her politics – rather than who she is – that have caused a stir among Ukip’s old guard. Former leader Paul Nuttall has said that her views make him “uncomfortable” while Farage has claimed Ukip is “finished” if, under her leadership, it becomes an anti-Islam party.

In her rhetoric, Waters echoes groups such as the English Defence League (EDL) and Britain First. She has called Islam “evil” and her leadership manifesto claims that the religion has turned Britain into a “fearful and censorious society”. Waters wants the banning of the burqa, the closure of all sharia councils and a temporary freeze on all immigration.

She started life in Dublin before moving to Germany in her teens to work as an au pair. Waters also lived in the Netherlands before returning to Britain to study journalism at Nottingham Trent University, graduating in 2003. She subsequently gained a second degree in law. It was then, she says, that she first learnt about Islam, which she claims treats women “like absolute dirt”. Now 39, Waters is a full-time campaigner who lives in Essex with her two dogs and her partner who is an accountant.

Waters’s first spell of serious activism was with the campaign group One Law for All, a secularist organisation fronted by the Iranian feminist and human rights activist Maryam Namazie. Waters resigned in November 2013 after four years with the organisation. According to Namazie, Waters left due to political disagreements over whether the group should collaborate with members of far-right groups.

In April 2014, Waters founded Sharia Watch UK and, in January 2016, she launched Pegida UK with former EDL frontman Steven Yaxley-Lennon (aka Tommy Robinson). The group was established as a British chapter of the German-based organisation and was set up to counter what it called the “Islamisation of our countries”. By the summer of 2016, it had petered out.

Waters twice stood unsuccessfully to become a Labour parliamentary candidate. Today, she says she could not back Labour due to its “betrayal of women” and “betrayal of the country” over Islam. After joining Ukip in 2014, she first ran for political office in the Lambeth council election, where she finished in ninth place. At the 2015 general election, Waters stood as the party’s candidate in Lewisham East, finishing third with 9.1 per cent of the vote. She was chosen to stand again in the 2016 London Assembly elections but was deselected after her role in Pegida UK became public. Waters was also prevented from standing in Lewisham East at the 2017 general election after Ukip’s then-leader Nuttall publicly intervened.

The current favourite of the 11 candidates standing to succeed Nuttall is deputy leader Peter Whittle, with Waters in second. Some had hoped the party’s top brass would ban her from standing but last week its national executive approved her campaign.

Due to an expected low turnout, the leadership contest is unpredictable. Last November, Nuttall was elected with just 9,622 votes. More than 1,000 new members reportedly joined Ukip in a two-week period earlier this year, prompting fears of far-right entryism.

Mike Hookem MEP has resigned as Ukip’s deputy whip over Waters’ candidacy, saying he would not “turn a blind eye” to extremism. By contrast, chief whip, MEP Stuart Agnew, is a supporter and has likened her to Joan of Arc. Waters is also working closely on her campaign with Jack Buckby, a former BNP activist and one of the few candidates to run against Labour in the by-election for Jo Cox’s former seat of Batley and Spen. Robinson is another backer.

Peculiarly for someone running to be the leader of a party, Waters does not appear to relish public attention. “I’m not a limelight person,” she recently told the Times. “I don’t like being phoned all the time.”

The journalist Jamie Bartlett, who was invited to the initial launch of Pegida UK in Luton in 2015, said of Waters: “She failed to remember the date of the demo. Her head lolled, her words were slurred, and she appeared to almost fall asleep while Tommy [Robinson] was speaking. After 10 minutes it all ground to an uneasy halt.”

In an age when authenticity is everything, it would be a mistake to underestimate yet another unconventional politician. But perhaps British Muslims shouldn’t panic about Anne Marie Waters just yet.

James Bloodworth is editor of Left Foot Forward

This article first appeared in the 17 August 2017 issue of the New Statesman, Trump goes nuclear