About Us

Vision and Mission

We believe humanity is undergoing a crucial transition. At a systemic level, we are moving from an ‘unsustainable economic system’ into thriving ecosystems. At a social level, we are moving from cultural homogeneity into a humanity that celebrates diversity. Attaining both transitions require us to start thinking in terms of interweaved ecosystems rather than exploitative economic systems. With this idea in mind, we seek to help re-establish the ecosystem concept, long ago replaced by the idea of ’economic system’.





Nature Optimises, seeking to attain a good enough level of everything, knowing that it is optimisation and not maximisation what leads to abundance.


Only with Transparency we can compel all the involved stakeholders to exert their mutual responsibilities.


Being accountable for all our actions and the impact they have on others is a precondition for trust to emerge.


Trust brings Collaboration, whihc is needed to attain the symbiotic interactions that allow for optimisation to turn into abundance.


Personal sovereignty is needed to set limits to transparency, thus giving poeple the ability to administer and make claims about their own identity


We acknowledge and embrace the way each culture relates to nature and to heritage. Such diversity is vital in any creative ecosystem that seeks balance


The essence of the BubuSI concept lies in the difference between owning and belonging. The I-Kiribati people, like most indigenous nations, understand that humans do not own the land and its ‘resources’; we rather belong to the land which nurtures us with its generous abundance.

This understanding makes buying and selling — two concepts derived from the idea of ownership — redundant, while it gives value to sharing — a concept rooted in belongingness.

In the bubusi ecosystem the ‘product’ is still owned by the individual or organisation who bought it. Therefore, the idea of commons does not refer to the product but to the ecosystem itself. This is possible because a commons can also be defined as a social practice of governing a resource not by the state or the market but by a community of users that self-governs them through the institutions it creates.1 When ownership is governed this way, the person (natural or legal) that bought the thing and offers it for ‘bubusing’ becomes its custodian rather than its owner.

This is how the ecosystem aims at overcoming two major tragedies:

  1. The tragedy of the commons, by turning the ecosystem -rather than the product- into the commons.

  2. The tragedy of the private, by turning the buyer into the custodian of the product rather than into its owner.

This means that, from the legal point of view, things can continue having an owner but there is a social obligation to share them when they are not in use. However, this social obligation can only be expected when society in general and a community in particular can prove that products are better taken care of and utilised when shared with others than when privately owned. In other words, for the owner to become a custodian, society has to prove first that it can build this ecosystem as a commons, while the specific community (i.e. neighbourhood, village or rural area) has to prove that it can implement it locally.

  1. Classical theory based on Elinor Ostrom’s book Governing the Commons: The Evolution of Institutions for Collective Action. Cambridge, UK: Cambridge University Press. ↩︎

Our idea of reciprocity is inspired in the AYNI of Andean first nations. Andean communities such as the Queachua or Aymara are ruled by AYNI, reciprocity in its broader sense, as it grants mutual care while it strives for balance.

From a western perspective, focused on economics, reciprocity refers to the direct exchange of goods or services. In this sense, we recognize three types of reciprocity: generalized, balanced, and negative.

Generalized reciprocity refers to an exchange that incurs no calculation of value or immediate repayment of the goods or services.

Balanced reciprocity involves calculation of value and repayment of the goods or services within a specified time frame.

Negative reciprocity occurs when one party attempts to get more out of the exchange than the other party. This can happen through hard-bargaining, deception, stealing, or even selling or renting at an inflated price

The bubusi ecosystem proposes two measures or indicators of reciprocity: a price and a token. This means that products/services can be bubusied either for a price or a token.


The amount covers the depreciation of the thing during the time it is bubusied plus a fee. The fee covers the ancillary services 1 needed for maintenance and, when needed, it also includes an insurance or extended warranty in case the product breaks beyond repair. The amount for an equivalent depreciation is paid to the custodian to make sure the item can be shared at no cost to the lender.


The token covers the depreciation cost of the thing and it gives the opportunity to the recipient of the token (the custodian) to borrow something of an equivalent cost in return. However, in each transaction the borrower will still pay in money the cost of the ancillary services plus the insurance if needed, even when the depreciation cost is paid through a token.

  1. The fee is transferred to those organisations within the bubusi ecosystem responsible for providing the ancillary servi ↩︎

The BubuSI ecosystem is expected to bring benefits at different levels:

PRODUCT LEVEL: increase products usage through a sharing that comes at no cost and risk for the custodian. Make sharing sustainable by increasing the lifespan of products through the set of ancillary services.

ECONOMIC LEVEL: help strengthen regional economy by providing opportunities at a local level

TECHNOLOGICAL LEVEL: an open source and open data software framework.

INSTITUTIONAL LEVEL: entities not aiming at profit maximisation but at benefit optimisation that channel resources and entities managed by their workers such as the Distributed Cooperatives (DisCOs).

SOCIOCULTURAL LEVEL: people and communities as users of a rich ecosystem that respects and values sociocultural diversity.

ENVIRONMENTAL LEVEL: the reduction in production plus the recycling or reuse into something elseshould help reduce the environmental footprint.

Cultural Curiosity


Kukama Kukamiria Language


It refers to the action of exchanging something for something else at a given time. Widely used for objects but could also refer to knowledge shared through a dialogue or the performing of an activity.


Aymara Language


Borrowing from a neighbour or from a family somthing that is needed at a given moment. The one who recieves is not always obligued to give back but is expected to reciprocate in another opportunity.


Wirradjurri Nation

On abundance

‘‘Take what you need and not what you greed and ther will allways be abundance for all forever’’

Retrieved from ‘Under the Quandong Tree’ by Minmia


Meet The Team

We are a global team working from Catalonia, Victoria and Buenos Aires. Our aim as a team is to provide a nurturing and inspirational environment that helps people unfold their potential. The result is a multicultural setting in which we all learn from each other.









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