among local business owners. The use of the Plenty is increasing awareness of local
resources, the impact of consumption habits, and reducing packaging and shipping
materials and fuel needed to transport goods and services from distant locations. Finally,
the Plenty supports the community values of neighborliness, generosity and self-reliance
as they were traded in face-to-face interactions. Today, the Plenty is recognized as valid
currency among most locals in this site (Winfrey, 2013).
A revitalization of the cultural commons is an anecdote to double bind thinking.
The cultural commons does not mean that traditional cultural or ethnic practices are the
only ones supported, however. Rather, ethnic-related commons activities embrace an
approach that includes a focus on cultural traditions that are infused with contemporary
knowledge and activities. The traditional practices are modified in imaginative ways.
Each practice also involves shared decision-making. This relationship among local
cultures and ethnic traditions is particularly pronounced in the revitalization of the
cultural commons. This indicates the potential of ethnic, religious and racial sensibilities
to emerge from such participation. The potential that such work holds for eliciting a more
authentic regard for local culture and ethnic customs is apparent. It is also likely that a
curriculum that introduces students to their cultural commons, as well as the cultural
commons of other cultures will strengthen local school and community relations.
It should also be noted that this theoretical frame resonated with goals congruent
with an eco-feminist ethic. Eco-feminism is a theory-in-process, a dialectical one that
evolves together with people in a given context. It is an inclusive, context-specific ethic
that invites people to narrate their relationships with people, nature, and non-human
animals (Warren 2000). An education in the commons can highlight forms of