LONGHOUSE & PUEBLO MULTI-HOME DWELLING 'Extending our Welcome' is drawn from the Iroquois word for 'Longhouse' = 'Kanonhsesne' being 'Place of the Extended Rafters', which can be translated as 'Place of the Extended Welcome' with the rafters always extendable to include more.  Although both the west and east coasts of North America 'Onowaragen' = 'Turtle-Island' housed people primarily in Longhouses, the Haudenosaunee / Rotinosaunee (Mohawk) or 'People of the Longhouse' used this term of affiliation.  They could see European colonial isolation in often remote detached housing and the alienation we carried for each other and for themselves.  One might imagine that; the term 'Longhouse' was then adopted as a message to everyone that organising as communities, respecting family and personal privacy but as well providing for interactions among us through proximity and through the accounting and organisational recognition structures of the 'string-shell'.


PROXIMITY By living closely with full safety and privacy but sharing common area resources we provide an ecological-economic efficient opportunity for residents of all ages, with handicaps or without to interact causually.  For elders and youth to interact and benefit from each other's complementary gifts and talents of wisdom, concentrating powers, mobility and energy, we need spaces joined with our dwellings where they can walk to and interact.  Intentional communities build spaces such as the indigenous longhouse (apartment-like) and pueblo (townhouse-like).  The wisdom of elders, the concentration of handicapped individuals, the mobility, ideas and energy of youth have traditionally been the foundation and design of indigenous community architecture and urban planning.  In contrast with today's institutional planning whereby youth, handicapped and elders are held institutionally apart from each other, life-stories and understanding are not transferred from generation to generation.  Power is held by hired position but not culturally and inter-dependently across whole populations.  Domestic (eg Women's) and Community service labours are not accounted for or recognised in monetary industrial and commercial accounting systems.  The knowledge and efficiencies of knowledge of place and people are forgotten in car driven societies who pollute their landscapes and abandon their homes to work institutionally, commercially and industrially rather than more efficiently in the Domestic Economy.


TODAY's CITIES are composed of approximately 50% connected dwellings in apartment (Longhouse-like) and townhouse (Pueblo-like) complexes, but there are few organized formal economic structures by which neighbours can 'give and receive' within each building and neighbourhood.  Half or 900,000 people of Montreal's 1,800,000 people live in multi-home buildings with very few connections among people and between dwellings.  Indigenous heritage holds efficient technologies and practices for making the connections between us.  Please refer to the Indigenous Circle of Life article for an overview.


INSTITUTIONSColonial heritage has difficulty organising recognition or collaboration from one to the other.  We give preference to and idolize detached single family nuclear suburban homes.  People in detached homes typically inhabit a house for 15 to 30 years and then move as employment demands, never establishing a community memory and capacities to organise livelihood together.  Youth begin an average of 13 years institutionalized in daycare, elementary, highschools and colleges.  Folks with differences are often institutionalized in residential or special schools.  As the adult parent ages, he or she either experiences a physical, psychological or emotional breakdown, has a family member who suffers such an institutionalizing disability or finally reaches old-age where the relationships and capacities of the nuclear family home require that he or she be institutionalized in an old-folks home or hospital further erasing cultural memory.  The wisdom of elders is rarely complemented by the physical capacities of youth in mutual aid.



Design of proximity has been a key community design feature among indigenous peoples for millenia in their Longhouse and Pueblo communties.  Multi-home dwellings have great strengths to offer those who wish to interact and thrive today.  Please read Extending our Welcome as well as Extending our Welcome  Participatory Cohousing Economy.


Those of us living in multihome complexes such as apartment and townhouse buildings are blessed with proximity to be able to interact as extended families, friends among generations, male and female, young and old, grandparents and grandchildren, deferentially skilled, healthy and ill.  Human resource time-based accounting in a web-based (eBay like) community ledger for contributions from everyone allows us to each to be recognized for our gifts and services to the whole.  When accreditation is organized within each area of specialty (Production Society) as ownership shares, then members are each invested, recognized for experience, knowledge and decision-making ability.  The Community ledger functions as an investment and exchange system allowing all to be compensated properly.  With each equipped with materials or training in our area of expertise, then no one needs to hoard or be encumbered by unused tools or materials and areas of knowledge which no one person can learn and perform in the course of a lifetime.  The true nature of wealth includes privacy, as one might choose, but also when the option and structures for interaction are present among us.


We are used to the aristocrat's top-down monetary and capital wealth of hiring or enslaving others to serve him or herself with decisions flowing down.  Imagine the wealth of a community of people each specializing in an area of interest accredited to give and receive in the full-cycle worldwide 'indigenous' (Latin = 'self-generating') tradition.  Contributions by each are accounted for across community values of: capital (investment), currency (money), condolence (social-security), diplomatic conveyance (compensations). collegiality (apprenticeship, mentorship) etc, recognizing and empowering the collective intelligence developed by each contributor.  Full-cycle indigenous systems are intergenerational, multi-disciplinary and intelligent by design.  The pleasure of interacting for giving and receiving among all become as rewarding as the goods and services exchanged.   Across the course of a lifetime each person develops progressively more and more shares in her or his Production Society specialized gift and service grouping.  Elders have more wisdom to share but perhaps less agility, complemented as a key contribution by youth.  The gifts and imagination of youth and elder are stimulating for both.

EXTENDING OUR WELCOME - connected housing.doc






Page Sections: 1. Welcoming, Asset Based Community Development Economy ABCDE, Indigenous Heritage, 2. Asset vs Deficit, Catalogue of Human Resources, Human Resource Accounting, Participation Cycle,

Intentional Community,

3. Community Efficiencies, Community Investment & Exchange, Recirculating Effort, Spending Money Locally,

4. Group Economy-Ecology, Community Service Register, Conflict Resolution, Co-Housing=Multi-Home Planning,

5. Letters of Interest, Togetherness vs Loneliness, Indigenous vs Exogenous, Colony, Cohousing & Intent,

6. Colony, Cohousing & Intent, Historic Community Efficiencies, Cohousing for Everyone & Calculating Participation



Community (Latin ‘com’ = ‘together’ + ‘munus’ = ‘gift or service’) implies the interaction of people and their re-sources, skills or trades.  Community is best in close proximity where gifts can be exchanged on a relaxed and casual day to day basis.  Welcoming thrives when we recognise, valorise & channel individual gifts or strengths to serve the well-being, economy and needs of all. Children, Elderly & handicapped all have, as well as develop complementary gifts when in proximity. Our group is actively looking to buy such as Apartment blocks, Town-house units, convertable institutional, industrial or warehouse buildings or new-build on properties. 


Among those involved, we’ve equities as well as families willing to devote their present rent to mortgage which we are organising towards the 1 - 3 million dollars mortgages needed per building. We’ve a wide range of arc-hitectural, engineering, design, urban-planning, industrial, computer, art, cooking and other skills among our core families.  We are inquiring for Federal, Provincial, Municipal surplus lands, buildings and related property /buildings. We hope various levels of government and associated institutions will consider active participatory cohousing as a better option to serve existing renters and owners in multi-home buildings everywhere.

 Following is an outline of cultural practices and economies of participatory welcoming connected cohousing.   'Participation' from the Latin ‘part’ implies 'sharing' or systems of production, accounting & sharing. Valorizing & organising 'domestic' economy has a key role for regenerating commercial, institution, industry, education and business economies. The 10,000 multi-home attached dwellings across Montreal can become a core of sustainable economic development through structured accounting recognition of all stakeholders.



The ‘Extending our Welcome’ Connected Housing Group involves many tens of families who are engaged in projects and discussions on ecological design and sustainable development over 15 years. We’re organising  connected cohousing (joined or side-by-side collaborative housing) among ourselves in order to pool resources and efforts together as well involve citizens everywhere to become domestic centers of excellence. We’re org-anising buildings of minimum 50, ideal 100 or maximum 150 residents = minimum 17, 35 ideal or 50 maximum dwelling units. Traditions of living and working together are part of  First Nation Longhouse (apartment-like), Pueblo (townhouse-like) and 'indigenous' (Latin = 'self-generating') family and community living heritage peo-ples around the world.  Extending our Welcome comes from a translation of the Iroquois word for 'Longhouse' meaning 'Place of the extended rafters' or 'welcome'.  Accounting for labour and contributions through the string-shell allowed indigenous communities to welcome everyone to their nature based economies.


INDIGENOUS HERITAGE (Back to the future)

All of us are originally indigenous peoples worldwide. Most everywhere indigenous practice included housing clustering in Longhouse & Pueblo style, modular design of building forms, circle processes, inclusive time-based accounting through various forms of string-shell devices and universal ownership expressed through specialised Production Society groupings (Guild-like) with progressive capital (string-shell) ownership over the course of a lifetime. Families had separate quarters and community interaction. Indigenous economy internati-onally accounts for a diversity of contributions ‘caucused’ (Iroquois = ‘grouping of like-interests) with holistic focus on whole person’s strengths and needs for food, shelter, clothing, warmth, health etc.  Commercial-industrial (exogenous) economies fragment our whole person, but indigenous multi-home domestic economies, critical mass is reached to implement and steward holistic economic integration across diverse disciplines.



SDC participation is different from deficit based development such as Habitation Loyer Modique HLM, Social or charity Housing & Cooperatives which are largely based in unaccounted-for labour, not effectively animating or recirculating resident gifts. When people aren’t recognised & empowered for contributions they withdraw from community involvement. HLM's according to several studies have adult smoking rates approaching 80% and associated drug, alcohol & consumption (TV, computer-game etc) disabilities. We can convert 'apartments' or divisions to asset based 'part’ments and connection. Eg. Either or in combination: A. 3 house-hold owners with common mortgages at 250,000$ = 750,000$ or B. 21 renting households paying 800$ /month = 201,600$/ year or enough ‘corporate’ cash flow to buy 3,000,000$ worth of ecological cohousing apartment building with bank mortgages for 35 - 50 connected dwellings. 25% of Montreal households have cottage assets as well.


We are developing a Catalogue of Human Resources for our diverse member skills.  Individuals, families and households are welcome to contribute to a connected building economy. As projects develop, members keep track of their investments of time (at market-rates), money, resources as owner-shares in the developing economy.  35 families (100 people) x 55,000$/family = 1,925,000$ of earning and spending per year. Intelligent communities circulate their wealth through accounted for interactions.  Whether in association as multi-home residents or in ownership accounting for contributions operating, these shares, expertise or intelligence  become the foundation of a web-based Community Investment and Exchange System.  Experience and study develops expertise and decision-making acumen represented in progressive ownership and voting shares.


Human Resource Accounting keeps track of the investments of four stakeholder groups Founder, Worker, Supplier and Consumer members, who contribute 1. Organisation, 2. Labour, 3. Goods & Services and 4. Patronage all in Relational Economy.  These four stakeholders represent the four interactive characters and cycles of our economic system.  Time-based accounting recognises goods and services at market-based evaluations for both monetary and service transactions.  Time is the common denominator of human economy.  Individuals and families may provide or access goods and services from this list building Credits or Debits from their accounts.  Individuals are always free to choose between working and consuming within the intentional economy or outside, however 'indigenous' (Latin meaning 'self-generating') economies can be tailor-made through the knowledge of ongoing stakeholder relationships to better serve real needs.




By accounting for the participation of all stakeholders in the economic cycle, we lay a foundation whereby each can invest into their essential service systems of food, shelter, clothing, warmth and health.  A person or a group may be any or all of these economic functions at any time, complementing the investments of others.  We engage each other to bring an ability-to-respond back into economics for each stakeholder as well as the rights this responsibility entails. Together a gyroscope of interaction is created through intentional creative relations, everyone plans for and facilitates the involve-ment of the other.  ‘Economy’ (Greek = ‘ekos’ = ‘home & family’ + ‘namein’ from ‘manage’ = ‘care and nurture’).  Participatory Accounting Power Point.

INTENTIONAL (have as one’s purpose and practice) COMMUNITY

'Community', 'communication', 'municipality' and 'remunerate' from the Latin 'com' = 'together' + 'munus' = 'gift or service' reflect long-time economic systems based in the accounting for citizen contributions. Connected dwelling apartment buildings or townhouses allow critical numbers of residents to work and consume together.  We connect with ‘accounting recognition’ for every community service performed. Intent is applying ourselves to community priorities. Accountants or book-keepers manage a web based accounting program where stake-holders and Production Societies enter their labours according to contracted rates.  Recognising internal prod-uction and consumption allows us to pool our resources in interaction.  For example, 100 residents eat 3000$ each or 300,000$ worth of food per year.  With a Community Kitchen, Dining-Hall / Restaurant, food-buyers and cooks preparing food for 100 people can save 1/3rd or some 100,000$ per year.  Apartments will have kitchenettes to allow individuals to cook and eat independently.  Given a choice most will choose the ease, comfort and company of family, friends and neighbours.  100,000$ / year is enough to hire 3 cooks for 100 residents (35 units). Other savings include sending out one food shopping truck instead of 35 cars. 



Buying the best in institutional kitchen equipment, refrigerators, stoves, gardens, orchards allows for tremen-dous economies compared with each family trying to do the same without the time or money to operate or buy facilities. 3 cooks instead of 35 and more cooks in fragmented nuclear families will save:

32,325 hours (18 person years) time savings per year represent a wealth and human opportunity to pay at-tention to needed personal and ecological factors.  Together residents naturally are concerned about qualities of foods, specific nutrition that will allow us to operate most effectively. Intentional communities are thus able to break the fast-food cycle of working and consuming denatured over-refined food that we know is harmful to our health.  As well by including and celebrating everyone's skills, we’re able to achieve personal and family well-being for the things that really matter and counter omnipresent corporate advertising and marketing tactics.  . Indigenous economies build on 3-D three-dimensional mixed multi-level orchard-forest productivity instead of 2-D ‘agri’ (Latin = ‘field’) culture providing decentralized abundance across food, materials, air, water, soil etc



Web-based Accounting is done for Founder (organisation), Worker (labour-skill), Supplier (good-services) & Consumer (patronage) contributions as progressive-ownership investments in the 4 stakeholder associations. A web-based Catalogue of Human Resources (document) compiles diverse resources.  Recognition for contributions first comes as voting shares, convertable to exchangeable currencies.  Capital, Currency, Condolence (Social-security), College (Apprenticeship-mentorship), Communications and other community values are integrated when the intelligence of involvement is accounted-for as a first step.



We include Food Preparation, Computer expertise, Child-elder-handi-capped care, Nursing, Building Maintenance, Janitorial, Garden-Orcharding, Clothes making and repair, Book-keeping, Accounting, Plumbing, Electrical, Massage, Bicycle Repair, Electronics, Mechanics, Carpentry and other goods, skills & training in a Catalogue of Human Resources.  Each specialist builds a capacity for meeting community needs within a secure market but as well resources and access to tap larger municipal and regional community markets with various goods and services.  Many will work at jobs outside the building, bringing in needed dollar currency, however those who choose may work inside the building or community complement these outside workers.  Every-one working at market-rates of accreditation or intentional adjustments to these rates. Dollars intentionally recirculating by people aware of each other's abilities are equivalent to multiplying and employing everyone.  Goods and services are accredited or charged at market rates of accounting.  However by encouraging personal vision and our specialisation, we are able to work at meaningful labour that serves individuals and the community.


ABCDE is focused on rebuilding community through the complementary assets or strengths of citizens. The drawing above from the Asset Based Community Development ABCD Institute shows how 1$ intentionally recirculated in commerce & industry becomes 7$ on the income tax statements of 7 people. Recirculation isn’t understood or well implemented in individual estranged competitive races down freeways and corridors.  Multi-home domestic economies (Cohousing) who master Human Resource Accounting procedures are able to keep dollars, time and energy recirculating some thirty times.  Indigene Community focus is based on ‘indigenous’ (Latin = ‘self-generating’) multi-home ‘domestic’ economy takes this re-circulating focus into clustered multi-home apartment and townhouse complexes as did our indigenous ancestors for the bulk of sustainable human history.  Domestic economic planning using this principle of recirculating human energy through community capital accounting provisions is able to recapture community control in universal participation and progressive ownership as well as minimize foreign commercial and industrial excess.


When families or groups buy together in wholesale quantities, then cost, transportation, packaging, marketting, waste and management are greatly reduced way beyond present inactive Kyoto environmental targets.   We all want a clean environment but we are not putting our resources together to make it happen. We have become dependent on centralized governments that are incapable of mobilizing these resources. Recycling becomes possible at group economies when everyone is consciously responsible. Local infrastructure such as composting of food waste, space devotion to storage or reuse, gravity-fed food dispenser management of bulk foods, grey water reuse, repair of clothes, repair of household furniture, equipment, tools as well as the time to perform these functions are made possible only when we work and invest together.  Structured communication between Founder, Worker, Supplier and Consumer stakeholders through Associations allows for design to ef-fectively serve all cycles of economic activity.  Caucussing'  (Iroquois meaning 'grouping of like-interests') among stakeholders organises those who are working in each specialty into Production-Societies where mem-bers develop standards and develop representation and communication with the cohousing corporate board. 


With 100 residents working together, then the Catalogue of Human Resources, Investment and Exchange is expanded to the rest of the larger community or municipality and region, thereby expanding the specialties available and serving more of the communities needs from a local holistic and full-cycle economy.  When we focus on our real needs and well-being then we have adequate human and physical resources to accomplish healthy livelihoods, transforming the larger region's economy to serve real human needs.


Municipalities (Latin ‘munus’ = ‘gifts or services’) implement ‘Community Service Registers whereby the family and community based labours of taking care of young, handicapped, elderly, social services, environmental research and development into ecological operation for material flows such as: compost, metals, paper, plastics (soft & hard), furniture, machinery, water, humanure, air, tree-led food and material production, transportation of goods, materials and people are accounted for and accredited as credits for municipal taxes.  Household whether rental or owned who may pay between 1 – 3,000$ per year in city taxes could earn within this range of accreditation from contributions as support for efforts and incentive to community involvement.


Professional services are expensive at 100,000 – 300,000$ / person / year, institutional and segregated based with fragmented specialised approaches to service which need holistic whole-person continuity of care with recognition and accounting for everyone’s capacities. Clustered apartments and townhouse groupings have significant resident numbers, specialisation of services-within and place-centered holistic general knowledge.



All communities and individuals develop differences in perspective and priorities for what is most important.  These differences of perspective are healthy and lead to greater understanding and  integration of complex living factors.  We employ a technique called 'Both-Sides-Now, Equal-Time Recorded-Dialogues' by which individuals may sit down together and explore their differences or similarities point-by-point using a voice or video recorder and time-recording.  Everyone has a 'dialectic' (both sides of an issue) right to be heard first within their caucus and then progressively at various levels with other stakeholders.  The video, audio or written transcript recording becomes a gift to others in community who are living the same dynamics.



Multi-home planning across families respects both individual and family needs for privacy, separate distinct spaces in which to meet our needs and realise personal fulfillment as well as social-economic recognition of our individual and collective skills, disciplines and resources and our need to connect, interact, invest and exchange together. We need simultaneous options for being apart & together.


We’re pulling together those interested in developing ownership in Participatory Cohousing buildings, some as present renters, some with equities and some as present owners.  Would you contribute a ‘letter of interest’ for buying or renting a condominium style cohousing unit?  We need unique ‘community-participation’ motivated letters for multi-home apartment blocks and townhouse style clustered developments.  Letters will be shared with development agencies, local-governments and financial institutions to demonstrate a market interest for ecological cohousing across a broad spectrum of interests.   Renters & owners contribute:

1.            Present Renters by stating in a letter-of-interest that they wish to devote their present level of rent to the condominium-style mortgage of a dwelling apartment or townhouse unit.  Remember that Rent = mortgage + management-fee + expenses + profit to others.  When we collaborate with other households, we can recapture rent as ownership savings, equity and ‘capital’ (Latin ‘cap’ = ‘head’ or decision-making capacity). Renters state that they would rather be owners, contribute, receive accounting-for and are accorded credits for contracted ef-forts.  Living in cohousing proximity, opportunities develop internally and externally to contribute skills, training and resources that we presently have isolated in our detached homes. Presently earnings are usually spent ex-ternally to corporate economies and we never see them again. Group rental households organising as a legal body (eg. Non-Profit) and recognising / accounting for capacities-contributions are able to commit strengths / needs such as rents (housing), food, clothing, warmth, health etc. to ownership streamed through active relati-onal economy planning. Eg. 21 households x 800$/month rent = 16,800$/ month = 210,000$/year in rents, well enough to engage a bank mortgage on a 35 unit 2 – 3 million dollar property / building, renovation or new build.

2.            Present Owners and others with equities will be able to invest amounts of their choice to condo mortgage and ownership.  Present owners are isolated in detached nuclear family homes where children, elderly, handicapped and middle-aged have limited intergenerational interaction or access to multiple community resources.  When we develop injuries, handicaps or age related limitations we easily become segregated in institutions.  Clustered participatory cohousing with Catalogues of Human Resources and community accounting recognition in web-based Community Investment and Exchange Systems has the capacity to facilitate intergenerational inter-active creating, giving & receiving.                      

3.            Renters & Owners grouping purchases in Relational Economy (documents) eg. Community Kitchen develop buying power saving money on bulk. 35 families(100 individuals) buying together are able to save 1/3rd = 100,000$ / year on 300,000$ food purchases/ yr. Resident specialists in computers, child-handicapped-elder care-mentoring, clothes repair, office work, accounting, bicycle repair etc. have complementary contribu-tions to make and benefit from. Residents in significant numbers form Consumer Associations in support of local stores and professionals. Eg. A group of 100 families (300 persons x 3,000$/ person / year of food) ap-proaches a supermarket or grocery with 900,000$ worth of food buying power with an offer from members to invest-in and patronise the store in effect providing and stocking the store’s shelves. Stores in turn are able to use surpluses to invest in mixed multi-level orchard food production. The store gives recognition-incentive with Point-of-Sale Frequent-Buyer-Programs through Bar-Coded member cards whereby personal and family pur-chases are recognised and accredited percentages of yearly purchases as shares. Depending on investment levels, consumers are accredited differentially and are able to use these credits as discounts on purchases.


Dorothy Day wrote, "We have all known the long loneliness, we have learned that the only solution is love and that love comes with community".  Much about our present economy is a reaction to loneliness, feeling disen-gaged or not valorized for our gifts.  'Education' (Latin = 'To lead forth from within') in schools can focus more on curriculum (everyone learning the same cultural myths) rather than helping youth discover, choose and em-ploy their inner gifts. Hard and soft drug industries (cigarettes, coffee, alcohol etc), video, computer-games, throw-away consumption, tourist-junkets and leisure-consumption disengage us from our gifts.   Business, in-stitutions and industries try to mold individuals part of central production machines, ignoring  livelihood wis-dom. As insatiable consumption exploits and demands finite resource extraction world-wide, we spy-on, lobby and protect our control of foreign resources and our Gross National Product has become largely  armlaments and war.  Indigene Sharing our Livelihood through Community Ecological-Economic Participation 65 pages, describes  active participatory systems of giving and receiving including governance.



As ‘exogenous’ (Latin = ‘other-generated’) society displaces ‘indigenous’ (Latin = ‘self-generating’) cultures from urban and rural abundant decentralised mixed multi-level orchards, the resulting landless build cities and economies based on the exploitation of natural resources and each other resulting in a continuing inequity or disquietude  of human relations. As we cut down trees and create scarcity and unproductive human labour in ‘agriculture’ (L ‘ager’ = ‘field’) water, soil, air, food and materials become scarce.  Please refer to Indigenous Welcome and Orchard Food Production Efficiencies as well as the Indigenous Circle of Life.


As exogenous alienation increases, over millennia activists have planned peace and cohousing community for the enlightened to bring people back to community, land and nature.  The formation of Russian Dukobour (‘Spirit Wrestler’), German Mennonite and English Quaker (collectively referred to as ‘Anabaptist’ meaning ‘adults choose their religion or baptism freely when upright or of-age’) intentional communities are examples.  These communities understood that the institutional state was incapable of transforming itself and moving to peace economies.  They knew “to become the change that we want to see in the world”.  At first intentional communities formed in urban settings and then when a seeming tightness and restrictions of the urban setting and status-quo administrative intolerance, families moved to subdivide rural lands, first close-by to cities and then to rural colonies worldwide with even multiple moves from rural to rural settings.  Other communities of Shakers, Mormons, ‘back-to-the-landers’ and in fact the whole colonial movements of empires over millennia have been undertaken with this disquietude in spirit.  Exogenous self-righteousness force takes land posses-sion and displaces indigenous peoples, invent stories about their supposed ‘savagery’ (silva = ‘forest’) and ‘nomadic’ (Greek ‘nomas’ = ‘to pasture’) natures.  While indigenous tree-based peoples haven’t traditionally domesticated or pastured animals, they do flee our violent displacement of them and often seek the ‘forest’ (Latin ‘foris’ = ‘outside’).  Many descriptive reference volumes.  I recommend 1491 by Charles C. Mann, 2006.


These Anabaptist and ‘back-to-the-land’ movements develop strong economies but unsustainably considering a wide range of both internal and external factors.  The original couple of thousand Dukobours who came over financed by Leo Tolstoy’s ‘Anna Karena’ in 1899 and grew by 1950 to build one billion dollars (1975 dollars) worth of multi-family homes, orchards, ecological factories and community infrastructure. Mennonite & Quaker communities showed the same kind of industrious development to become strong economies. Co-operative structured communities with ‘one-member/one-vote’, don’t recognise growing knowledge and capabilities and Dukobours disbanded from their ecological orchard and industry to work in extractive-exploitive-exogenous ‘English’ industries such as Cominco mining and Pulp and Paper as have many of the Mennonite and Quaker communities.  Still few have looked to the original progressive guild & Production-Society ownership models of indigenous peoples.  Mutual-Aid by Petr Kropotkin, 1905, describes collaborative practices among both animal and human societies.  Both ‘monetary’ (Queen Juno-‘Moneta’ originally ‘Mnemosyne’ or goddess of ‘memory’)-capitalism (Latin ‘cap’ = ‘head’ or decision-making acumen) and ‘cooperation’ (originally ‘co’ = ‘together’ + ‘operatives’ = (multiple stakeholders’) are but fragments of once integrated indigenous time-based string-shell accounting economies.  Capitalism and Co-operation aren’t opposites but complements.


Originally in 1969 an urban refugee fleeing the constraints of institutional society, I’ve had the privilege of living and working among the 3 Anabaptist and First Nation communities extensively over decades.  While living in a ‘Sobonik’ (‘Sons of Freedom’) rural community of Goose-Creek-Krestova in about 1974, a Dukobour, George Podmorov who had come over in 1899, took me aside and shared his thoughts. He was concerned that the ‘peace’ movement intentional communities had lost an ‘urban-peace-context’ whose struggle had brought them together as a people and for whose resolution has major significance. Many Anabaptists and pacifists today, feel the importance for pacifism in our cities.  When George shared this thinking with me, I didn’t understand its significance, but over the years and decades his wisdom has become clear.

I moved back to my family roots in Montreal in 1980 with this thought in mind, but it has taken me decades to shake off misconception after illusion about realising peace and nature in the urban milieu in capital and coop-eration. Peace within is only possible when achieved for all. Intolerance and abuse by ‘consumer-industrial-exploitive-garbage’ economy against ‘conservation-ecology’ is a cutting edge of social change, requiring a similar forbearance that; indigenous communities have endured over thousands of years from displaced exogenous cousins. Social unease is about resolving the larger social-economic equations we are all part of.   A complementary approach to transformation can allow us to harness strengths to resolve universal disquietude.  Living with ‘inner’ diversity is the same as accepting our society’s diverse callings.


The multiple concepts presented can help apartment-townhouse residents to recognise gifts, pool resources, state intentions, recapture urban or rural multi-home buildings for intergenerational community and calculate economy. Documents underlined in this document including Participatory Accounting Power Point are available on request.  Welcome comes from people, resources and homes, not institutions, handouts or ideas.

Douglas Jack, Sustainable Development Corporation eco-montreal@mcgill.ca 514-364-0599, 9628 Jean-Milot  LaSalle, H8R 1X9,           Eco-Montreal Tiohtiake Green Map www.eco-montreal.mcgill.ca

Tsi Tetsionitiotiakon Sustainability Rooted in Heritage http://cbed.geog.mcgill.ca/WIP.html

Indigenous Welcome and Orchard Food Production Efficiencies  http://dcnstrct.org/indigenous/