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In this paper we propose an ‘undisciplinary’ meeting between Elinor Ostrom and Judith Butler, with the intent to broaden the theory of the commons by discussing it as a relational politics. We use Butler’s theory of power to problematize existing visions of commons, shifting from Ostrom’s ‘bounded rationality’ to Butler’s concepts of ‘bounded selves’ and mutual vulnerability. To be bounded – as opposed to autonomous being – implies being an (ambiguous) effect of socio-power relations and norms that are often beyond control. Thus, to be a collective of bounded selves implies being mutually vulnerable in power relations which are enabling, albeit injurious. A politics of commoning is not a mere technical management of resources (in space) but a struggle to perform common livable relations (in time). We argue that the multiple exposures which produce us are also the conditions of possibility for more just and equalitarian ‘re-commoning’ of democracies around the world.

Political ecologists have developed scathing analyses of capitalism's tendency for enclosure and dispossession of the commons. In this context commons are analyzed as a force to resist neo-liberalism, a main site of conflict over dispossession, and a source of alternatives to capitalism. In this paper we elaborate a view of the commons as the material and symbolic terrain where performative re-articulation of common(s) senses can potentially enact counter-hegemonic socio-ecological configurations. Expressly drawing on the concepts of hegemon, "common-senses" (inspired by Antonio Gramsci) and "performativity" (developed by Judith Butler), we argue that counterhegemony is performed through everyday practices that rearticulate existing common senses about commons. Commoning is a set of processes/relations enacted to challenge capitalist hegemony and build more just/sustainable societies insofar as it transforms and rearranges common senses in/through praxis. The paper draws on the experience of an anti-mining movement of Casa Pueblo in Puerto Rico, which for the last 35+ years has been developing a project self-described as autogestion. The discussion pays special attention to Casa Pueblo's praxis and discourses to investigate how they rearticulate common senses with regard to nature, community and democracy, as well as their implications for counter-hegemonic politics.

Changing our relation to the environment in a democratic way implies questioning models and methods of socioecological relations-including work relations. This article critically discusses the notion of a "just transition" toward democratic sustainability as developed at the intersection between climate justice and labor politics. We invite an expansion of ideas of socioenvironmental and labor justice based on Jacques Ranci ere's "method of (in)equality," which problematizes justice theories and the politics of identitarian-group recognition. Our argument is that since both ecological and social crises are produced via inequalities a just transition can be a transition out of the logic of unequal relations-rather than just out of fossil fuels. We posit that socioecological justice in political action can be based on the assumption of equality, the "scandalous" democratic principle according to which political agency belongs to subjects without them having to prove any particular subjectivity worthy of recognition. We thus invite connecting sustainability discourses with a critique of the processes through which subjects become subaltern in the first place, being ascribed unequal positions mostly via violent means such as dispossession and subordination.

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