Abstract

Over the last fifty years, studies of alternative organization have evidenced an interesting tension in what counts as alternative forms of organizing. On one hand, what is constituted as “alternative” is historically and politically responsive to extant dominant forms of organizing. At the same time, regardless of the specific kind of dominating force that shapes alternative spaces, be it capitalism, patriarchy or colonialism, studies of alternative organizing/organizations have been concerned with enduring and transcendent issues of democracy. Chief among them are principles of collective participation, dialogue and community (Cheney et al., 1997, and Chapter 3 in this volume).