Man is an animal suspended in webs of significance that he himself has spun...

Wednesday, May 22, 2013

EU Public Hearing on FATCA

Rumors have been floating around about an EU hearing on FATCA.  Well, folks, mark your calendars and check the train schedules because it's happening.

The hearing is called The fight against tax evasion - FATCA as a step towards international automatic exchange of information?   It will be held on May 28 in Bruxelles from 15:30 to 17:00.

Given my experience with the OECD, I wanted to be very sure this time around that "public" meant real people could attend. So I sent an email to MEP Sophie in't Veld (many thanks to Mark who passed along her email address).  This was her answer:

Dear Mrs Ferauge,

Thank you for your message. The meetings are public, so you can attend freely. The meeting will also be webstreamed via http://www.europarl.europa.eu/ep-live/en/committees/

With kind regards,

Sophie in 't Veld, MEP

I plan to be there and I hope others can make it too. For those who can't travel on such short notice, please think about joining the meeting via the web.

What an incredible not-to-be-wasted opportunity. Tim pointed out that for those of us who are EU residents this is THE time to speak up or forever hold your peace.  As usual, he's right.  

So let's get moving and make ourselves heard.

Tuesday, May 21, 2013

France and jus soli

There are two ways of becoming a citizen at birth:  via jus sanguinas and/or jus soli.  The first accords citizenship through a parent or grandparent and the second by birth within the border of a national territory.  And if you think about it, that's just plain weird.  Why is membership in the political and social community of a democratic nation-state conferred based on an accident of birth?

Furthermore, of the two methods, citizenship by blood is much less controversial than citizenship by place of birth.  Most of us like the idea that this status passes from parent to child but to me that makes it look an awful lot like a hereditary aristocracy.  Weren't there revolutions at one point over that?

Jus soli is a bit more inclusive and that's exactly why nations-states have used it.  In the U.S.  the Fourteenth Amendment resolved the issue of American citizenship for African-Americans and later on it was a very practical method for a young nation hungry for citizens to tie immigrant's children to the country of their birth as opposed to their parent's country.  It is much easier to administer as well - in principle, under jus soli, all you need is a birth certificate to prove your citizenship.  That is a lot cheaper and simpler than making folks come up a family tree every time they have to prove their status.

In France there was yet another benefit.  In our time we have lost sight of the fact that residents of a country who don't have citizenship may have fewer rights but they also have fewer responsibilities.  There are tales told of the French army going out into the villages to draft young men and discovering that some of the Frenchman were actually Italians or Spaniards (on paper at least) and thus could not be drafted.  At that time military service could mean 7 years in the army and just imagine the anger of a French family when their sons were taken away and the neighbor's boys got off scot free.   Well, they fixed that with something called double jus soli which means that a child born on French territory to a foreign parent who was also born in France was automatically a French citizen.  Nice way to close the loophole, don't you think?

Both France and the U.S. confer citizenship using jus sanguinas and jus soli.  What's interesting is that each country has different ways of using them to make new citizens.  The U.S. has some restrictions on citizenship by blood for her citizens born abroad.  These include residency requirement and whether or not the U.S. citizen parent is married (or not) and a father (or a mother).  On the other hand, U.S. citizenship by jus soli as interpreted by the U.S. courts, is unconditional.  If a child was born in the U.S. and left the day after his or her birth, he is a U.S. citizen and equal to all other U.S. citizens, until the day he or she renounced that status.

France does not have the same restrictions for jus sanguinas.  A child born in France or abroad to a French citizen is a French citizen and it doesn't matter if it comes through the father or the mother or if they are married or not.  However, France does not have unconditional jus soli like the U.S.  There are requirements that must be met if a child born on French soil can become a French citizen or not.  What are the conditions?  Interestingly enough, it depends on the age of the child (or adult), when the request is made, and his or her residency on French soil.

So, for example, if a child of immigrants is 17 years old and wants to be French, she must have been born in France, living in France when the request is made and must have resided on the national territory for at least 5 years since the age of 11.

For those children of immigrants who are residing in France when they reach their majority (18), the conferral of French citizenship is automatic if they have lived on the national territory for at least 5 years since the age of 11.

To summarize, the U.S. has conditional jus sanguinas and unconditional jus soli citizenship laws.  France is the exact opposite. That may be something of an oversimplification but overall, that's how it works.

I wrote this post in response to a comment that was left on one of my Path to Citizenship articles.  The person commenting was asking about how to apply for French citizenship since he/she was born in France. His parents are not French, he/she said, but he didn't say where he was living or how many years he spent in France.  Backing up a little bit, the first thing he needs to find out is if he's actually entitled to French citizenship at all because place of birth isn't enough.  This site gives the criteria for all ages.  If the answer is yes or he wants clarification of the conditions, the next step would be to contact the local French consulate if he's abroad or the local prefecture if he's in France and ask.

Citizenship laws are a source of endless fascination for me and France is a great country to study in this regard because just about everything has been tried.  For a very good book about how French citizenship has evolved and changed over the last few centuries, I highly recommend Patrick Weil's
Qu'est-ce qu'un Français? Histoire de la nationalité française depuis la Révolution (available in English  under the title, How to Be French: Nationality in the Making since 1789).  Really good read, lots of fascinating research and you will never look at citizenship the same way again once you've reached the end of the book.

But be very careful - citizenship laws are a moving target.  Countries make citizens and they can unmake them.  Who knows what will happen in the future.  Globalization and international immigration  clearly strain the limits of the citizenship laws and models that have been passed along to us.   What will the next generation of researchers make of the debates we are holding today?  Once we were subjects and then, fairly recently, we were transformed into citizens.  What, if anything, is next?  I have no idea but I sure have an awful lot of fun thinking about it.

Saturday, May 18, 2013

Sainte Elisabeth

This post is both the fulfillment of a promise and an opportunity to share with you a few pictures of the interior of my local church, Sainte Elisabeth de Hongrie.

Sometimes I am asked (or I offer) to light candles at church.  This practice of putting votive candles around the statues of saints or the Virgin has been around for centuries.  Some say it started with the early Christians who put candles in front of the tombs of the martyrs in the catacombs.   It's still around and for me it represents a prayer that continues long after I've left the church and made my way back home.

May is Mary's month and a week ago the Portuguese community held a celebration in honor of Our Lady of Fatima.  They decorated our statue of Mary with all kinds of white flowers like roses and hydrangeas and carried it in a procession around the church.  Days later the roses still smell wonderful.  I lit my candles and here is the picture I promised to post.


While I had my camera in hand I took a few more pictures.  This church was built in 1850 in honor of Madame Elisabeth, a sister of Louis XVI, who had a property in Petit Montreuil.  Her former house and garden are a public park.   There is an exhibition, in fact, going on right now called Madame Elisabeth:  Une princesse du destin tragique (she was guillotined during the Terror).  Something to see if you happen to be in the neighborhood.

The church is located in the quarter that we call Chantiers today.  Easy to pass by without a second look because the outside is nothing special.  The inside, however, is something else again.


You can find more (and better) pictures and a description of the different architectural features and artwork that grace the interior here.  That magnificent painting, Sainte Elisabeth, le miracle des roses, is by Paul-Hippolyte Flandrin.  All that we see today when we walk through the doors is the result of a grand restoration project that took place in 2009/2010.

As a parishioner I can tell you what I love about it:  The wood which makes it warm and welcoming, the colors (blue and peach and white), and the light - there are skylights in the chapel and just in front of  Flandrin's painting.  But, most of all, it's a small church which makes it less impressive, perhaps, than the cathedral.  However, it's not about "shock and awe" - it's a space à taille humaine and this human is very happy to spend a portion of her week within its walls.

Friday, May 17, 2013

Flophouse Policy on Comments

When I set up the Flophouse, I had a decision to make about comments.  That's one I had to think about  very seriously because while I'm not into control and I genuinely like it when people speak their mind, sometimes people comment not because they want to join a discussion, but for other reasons.

I derive no income from this blog.  I've turned down all advertising.  I don't even use the Amazon widgets anymore.  The blog is not even meant to kick start a book or anything like that.  It is pure fun for me and I hope for you too.

I don't have a problem with being wrong.  I do my best to check my sources but I'm not perfect and I don't mind anyone pointing that out.  How in the hell will I never learn anything if I don't leave myself open to correction?

As for opinions, I'm not and never will be the last word on anything.  I say what I think and do my best to come up an argument that makes sense.  Anyone who comes here is free to disagree and to say so in no uncertain terms.

So why did I decide to moderate the comments?    Trolls and salesmen.  A Troll is someone who stops by and leaves comments that aren't meant to further or add to a discussion, they are just meant to piss people off to no purpose whatsoever except the amusement of the person doing the trolling.  That violates my rule about this blog being fun and/or interesting.  Trolls are neither.  They are boring and I don't see why any of us should have to suffer through that kind of nonsense.

The second category of "problem child" is the salesmen.  Since I write a lot about immigration, I get comments that have no content other than to steer people to some website that offers immigration/emigration services.  I don't know these people, I've never used their services and have no idea if they are reputable or not.  I'm not selling anything on this blog and I don't see why I should let anyone else do so either.

So, those are my reasons for moderating the comments.  To be very clear, I will never EVER refuse a comment because someone passionately disagrees with me on some topic.  I will, however, instantly delete all attempts to amuse oneself at other people's expense and any efforts to promote one's wares or services.

The downside to moderating comments is that because I don't spend every waking minute of my day tickling my keyboard, there can be a delay between a reader submitting a comment and my publishing it.  Bear with me here - I will publish as soon as I can and no one should view the time it takes as an indication that the comment isn't welcome.

If you have a doubt, please feel free to email me at v_ferauge@yahoo.com.  In fact, feel free to email me in any case.  Perhaps you have something to say that you would prefer not to have published on an open forum.  Or maybe you'd just like to introduce yourself and start a conversation.  I also like to hear suggestions for future blog posts - a lot of the material I use here comes from people like Tim who pass along links or who recommend books.  There is also my Mom who reminds me from time to time that I really should do some housekeeping.  I may not be able to respond instantly but I will respond.

Time to walk the garden.  Have a lovely Friday, everyone.

Victoria

And something very important that I completely forgot to mention which is language.  The Flophouse is in English because most of my American readers speak and read it and most of my French readers are bi-lingual French and English.  However, there is no reason to feel obliged to use English instead of French when commenting.  Let's call this the "McGill rule"  - according to my daughter the professors teach in English but papers, homework and discussions with the professors can be in French or English.  So if you are more comfortable with French, allez-y, and I promise to reply in French as well.  You'll even be doing me a huge favor because my written French is getting rusty because I speak French all the time but I haven't had much opportunity to write since I've been stuck at home.

Thursday, May 16, 2013

Primordial Debt

Why am I so fascinated by debt?  To date I have written about the Greek crisis and Margaret Atwood's book Debt and the Shadow Side of Wealth on this blog.  Right now I'm smack in the middle of David Graeber's Debt:  The First 5,000 Years.

I think the interest comes from the fact that a lot of the language around citizenship and migration uses terms and ideas that try to clarify what is owed to whom.   Debtors versus lenders, takers versus givers and so on.  This causes a great deal of in-fighting among the citizens of a state who don't agree that they either should pay or pay more than others.  It also causes  strife between native citizens and immigrants or emigrants.  One or more groups feels that the scales are unbalanced in some way and so they turn to others groups and ask for (or force) them to accept the responsibility for the "debt" and turn over some sort of payment which can be tangible or intangible.

You can see hints of this argument in almost any discussion about citizenship or migration and they are usually poorly articulated.  Just because one group feels that another owes something, doesn't mean they agree on the terms:  what exactly is owed in compensation, how repayment is to be made, and when payment is due.  Also missing (or expressed in very vague terms) is a moral basis for claiming there is a debt in the first place.

David Graeber unearthed one very intriguing moral argument which he discusses at some length in his book.  It's called "primordial debt theory" and it attempts to answer the question:  On what basis can one say that people owe something to a state or a society?
The first explicit theory of the debt owed by each living person to the society that makes his or her existence possible was formulated by Auguste Comte in his last work, The Catechism of Positive Religion (1852)...
Comte’s notion of an unlimited obligation to society crystallized in the notion of social debt, which was taken up among social reformers and, eventually, socialist politicians in many parts of Europe and abroad. In France the notion of a social debt soon became something of a catchphrase, a slogan — and, eventually, a cliché: “We are all born as debtors to society.” The state, according to this view, was merely the administrator of the existential debt that everyone owes to everyone.
Forgive me, but this sounds an awful lot like something the nuns spent four years trying to beat into my head: the notion that we are born in sin, that we owe an immense debt to God, and that our only hope of salvation is faith and good works.  They did an excellent job and 35 years later I recite the Credo at least once a week and mean every word.

As I examine Primordial Debt theory (and I'm trying to get my hands on the original texts Graeber mentions) I have a lot of questions about it.  Is this really a product of pure reason or are they asking me take quite a lot on faith?

What is this "society" they are asking me to be obliged to?  Is it my local community, is it the country I live in or the region?  I know that I'm physically present in a particular place and I've walked the length of Versailles so I know it's real and has boundaries.  I know people here but not all of them.  The ones I've met are very diverse.  There is a core of something you might call "Frenchness" about them but they are not French in the same way as people in Brittany or in Paris.  I've never walked around the French nation to assure myself that she really exists or, for that matter around Europe.  I take the word of the people around me that these things do indeed have a concrete reality.  

One thing I have observed is that this "society" around me is always changing.  People come and go.  Ideas have their day and then pass away.  New laws and behaviours come into being and old ones are let go.  I go back to the U.S. these days and the "society" in Seattle is barely recognizable to me as the place where I was raised.     

Perhaps when the world was less connected and more people stayed close to the area where they were born,  "society" was meaningful.  It's not entirely meaningless today because clearly we do live in "webs of significance" that are both local and global.  But the argument that there is a thing called "society" to which one owes absolutely everything is questionable.  In the very least it would be more appropriate to talk of "societies" instead - circles that overlap like in Venn diagrams that grow or ebb in significance depending on who and where we are.

The concept breaks down even further when it comes to migrants.  If the debt is "that owed by the living to the continuity and durability of the society that secures their individual existence" then what does an international migrant owe to whom?  To the society they were born into?  To every single society they pass through in their lives?  Or to the society they choose as adults?  All of these societies made a contribution to the person the migrant becomes but how in heaven's name can we possibly slice and dice a life and say that he owes this here and that there.  

The second leap they are asking for is to accept the State as the holder of the debt and the administrator of it.  I don't follow the logic and honestly I'm a bit suspicious of it.  How convenient and what a lovely deal for the State.  I'm not sure that it does much for those under its sovereignty except to put them in a state of eternal servitude and précarité.    Why do I say this?  Because the question I asked before is still outstanding:  what exactly is owed in compensation and what are the terms for repayment?  The answer just might be: what States say it is and they can change the terms any time they like.  Furthermore states have the power to ground people in a particular society - to claim them against their will.  That's the way citizenship laws work. A US customs official said this to one Canadian-American trying to cross the border, "You're an American until we say you aren't." 

That doesn't seem terribly moral to me.  In fact, it looks like a pure power relationship with the people on the losing end.  Granted, one is theoretically allowed certain rights and access to public goods as a result of that grounding (it's sometimes contingent on it) but is this about caring and protecting one's citizens or is it about throwing bread at them so they don't hiss like Colbert's goose?  

Coming up with an argument that stars with the premise that "we are all born debtors" is just a little too close to the one that says "we are all born sinners."   I happen to believe the latter and reject the former. While both tell me I must make sacrifices in this life, my faith at least gives clear terms, the possibility of redemption, and eternal life.  What does the State have to offer to match that?  

As of 16:08 this afternoon that is my take on primordial debt.  If you have another view, or you feel that I don't have a proper understanding of the argument, please feel free to share it.


Wednesday, May 15, 2013

Quebec and the Anglophone Exodus

This was passed along by Tim who comes up with the most interesting links to stories I've never heard of.  Thank you, Tim.

The Montreal Gazette did a series on the anglophone exodus from the province of Quebec in the 1970's.  This was a tense period in Canadian history where the the Question was about Quebec's future in Canada.  Many tempers flared during this time and the rhetoric around the political debate got pretty hot.  It even assumed an international dimension when De Gaulle decided to subtly insert himself in the whole business.  What De Gaulle had to say (and he was guilty of this many times in his political career and Mitterand was just as bad) was ambiguous enough to infuriate, frighten, provoke and comfort those who listened to it depending on what side he or she was on.

Language politics and identity are still on the table and matters of debate in that province and elsewhere in Canada.   There is an entire chapter in the book Language, Nation and State:  Identity Politics in a Multilingual Age edited by the great Tony Judt and Denis Lacorne devoted to this topic.  This is one to read before one dips one's toes in these waters because it not only talks about Canada but many other places where language and identity are issues.  Like, for example, France, which is on the wrong side of EU rules for respecting minority languages.

The anglophone exodus provoked a lot of anger at the time.  Perhaps it still does.  Some of the comments I read in response to the videos were pretty judgmental.  I wasn't there when it happened and I'm sure not going to express an uninformed opinion about it here.  I do think, however, that the videos are worth watching.  These are people expressing their feelings and answering the question, "Why did you leave?"  You may not agree with them and maybe what they have to say will make you angry if you are a French-Canadian.  All I can say is that you (and I) are not them.  It's also important, I think, to listen all the way to the end because how they felt back in the 1970's is not necessarily what they feel today.

So, if you are going to watch it, I'd ask that you withhold judgement until the end of the third video and then exercise your powers of empathy.  What would you have done in their place under those circumstances?

Enjoy the story.









Tuesday, May 14, 2013

Ungoverned Spaces

The great thing about having a good home library is that when your children get old enough to ask intelligent questions, you can grab a book off the shelves and say, "Read this and we'll talk about it when you've finished it."

One such book that I handed over to the younger Frenchling is one I picked up at the McGill book shop in Montreal when I was visiting the elder Frenchling.  It's called Ungoverned Spaces:  Alternatives to State Authority in an Era of Softened Sovereignty and it's a set of essays about international security, failed states, immigration and the internet.

In the introduction one of the editors takes exception to the term itself.  When we say "ungoverned space" we are speaking from a state-centric perspective.  The implication is that just because a state cannot exercise effective sovereignty in a particular area, that there is no system of governance or authority at all.  We think that such areas must be danger or threatening and there are calls for someone, anyone, to get in there and straighten things out.
Many assume that alternative governance structures inherently undermine state power.  They assume that increased state capacity, state building, and in some cases, state creation are the cure to the security problems stemming from ungoverned spaces.  Yet, more often than not, prescriptions are based on an anachronistic image of the state as the mid-twentieth-century welfare state, or on the privatizing, outsourcing state of the late twentieth century.  In both cases, the state is assumed to be the critical actor in providing governance and generating authority.
We can argue about whether or not this era is different from others and if the sovereignty of states is softer than it was in the past.  James C. Scott talks about an area in southeast Asia he calls Zomia which he believes has been a refuge for people fleeing state control for hundreds of years.  Academics argue over whether or not Zomia ever existed but clearly states have always had limits to their power whether we are talking about a monarchy, a dictatorship or a democratic nation-state.   I think the state has always struggled to either extend sovereignty to spaces it cares about (sometimes it chooses not to) or to maintain the sovereignty is already has in the areas under its control lest it lose ground.  Are these tasks harder now than they were in the past?  That is something we could debate for years and still not come up a definitive answer.

What are some of the areas the authors of the essays in this book think are particularly pertinent in the early 21st century:

International security:  This is a top priority for many nation-states.  One of the odd facts about the post-911 world is that even though many countries disagreed with the US decision to invade Iraq, most were very willing to cooperate with the US in other areas related to security.  As world leaders and their people were publicly shouting at each other and exchanging insults, on another level far from the public eye, they were getting along just fine and they put together some very interesting "working together" arrangements.

In the essay "Here be Dragons,"  Phil Williams argues that "the major security challenges of the twenty-first century can be understood in terms of spaces and gaps:  geographical, functional, social, economic, legal and regulatory."

In a state-centric world "space" there are assumptions that underly the term.  "Spaces" can be controlled and filled with something:  people, economic activity, laws, rules and the like.  In that process of extending sovereignty there will be gaps or missed areas.  There will also be conflict which can be between other states or with the people who already occupy that area and may have their own local authority that they prefer over the state.  These spaces can be outside the national territory or well within its borders.  Williams mentions car burning in the Paris suburbs.  I have only to walk up the street to find one right here in Versailles - a homeless person who has occupied a bus stop and has been there at least five years.  Another good example is flying over North America.  What do I see?  Vast areas with no roads, a few people here and there, and little towns scattered here and there.  You cannot tell me that the states here exercise total effective sovereignty over those spaces.   In some cases they don't even try.  It would take too much effort for little or no gain.

Does that mean that there is no authority at all in these places?  No, it just means that other forms of authority take root.  Small rural towns have their own governance structures.  Where there are few people living in isolated areas they still work things out with the neighbors even if the property lines are hundreds of miles apart,.  In the case of the person occupying the bus stop, the neighborhood has taken a "live and let live" attitude.  No one seems particularly attached to that stop (there are many others), he's not doing any harm and I've never heard of any calls to get the police to remove him.

If people have a hard time recognizing alternative governance structures within their own national borders, no wonder that they don't see them in spaces outside them.  Williams talks about Afghanistan and other places where tribes and clans have more authority and legitimacy than the national government.  In fact, sometimes these groups don't really correspond to national borders and span several states.  State-building is a real challenge under those circumstances.  The question of whether or not it's really necessary is an open one.  Intervention by other states is justified under many grounds:  humanitarian, in the name of international human rights, and predation and conflict that impacts other states.   But how often is this feasible?   It's costly (just ask the American people about this) and sometimes it just plain doesn't work.  Last I looked Afghanistan still doesn't have a strong state despite all the efforts of the international community to build one.   I think Williams is very wise when he says:
In the final analysis, therefore, perhaps the best outcome is for alternative forms of governance to evolve in ways that enhance the protection and security they provide while reducing their predatory characteristics.  If this happens, then state decline might be less of a threat and more of a blessing as people once again embrace forms of governance that are bottom-up rather than top-down, that are organic and local rather than imposed and distant and that reflect indigenous impulses rather than alien domination.
The Internet:  My Frenchlings look at me strangely when I tell them that I remember a world with no Google, no email, no websites.  Most people today are happy to have these things and the good they do probably outweighs the bad.  However, from time to time people get uneasy about the fact that nobody seems to be in charge of the Net and there is no obvious governing structure.

In the essay "Under Cover of the Net"  Ronald Diebert and Rafal Rohozinski argue that calling the Internet an "ungoverned space" is a grave error.  It may not be controlled by one particular state but that doesn't mean that it is completely out of control and lacks a governance structure.
At the most basic level, it is governed by rules of physics as well as code, which give it predictability and finite characteristics.  It is governed by consensual practices among the network's providers and operators that have their basis in norms without which the Internet could not functions.  And most importantly, is it increasingly governed by actors - states and corporations primarily, but increasingly civic networks as well - who understand how leveraging and exploiting key nodes within the physical infrastructure of the Internet can give them strategic political and economic advantages.
One example of this are the top-level domain name servers.  Think of them as traffic cops who answer question and steer traffic.  These are devices that must be physically located somewhere.  They used to be in the US but are now in other countries well.  The Net relies on boxes and wires that are not at all "virtual" and where they are makes a difference.  There are points of failure and points of control.  The Great Firewall of China is a perfect example.  The Chinese government can and does block traffic it doesn't like.  Ways exist to get around such things but they general require more technical expertise than the average person has.

As for anonymity on the Net, well, I don't want to scare anyone but it is possible to find you and that's been true for years.  I was once part of a virtual community in the 1990's and we had a rather troublesome "guest" and we got curious enough about him to want to track him down.  Since there were people in this forum with technical expertise, some took the time to exercise their skills.  I don't remember if we actually found him but we did narrow down to the area he lived in.  Some basic sleuthing would have done the rest.  Every device on the Net has an address.  The card in your home computer has one and it has a unique identifier called a MAC address.  When you go on out on the Net there is another address that is assigned to you called an IP address and it's way you can be found.  Nothing nefarious about any of this and it's not something the state dreamed up - all devices on a network have to have unique identifiers - that's just the way it works and I won't bore you with more technical details.

We could talk about other things as well like email snooping and other forms of surveillance but I think enough has been said to make the point.

Calls for more governance, more control, over the Internet come from many sources.  Parents don't like to see their children watching porn, governments don't like the free-wheeling natures of some of the discussion and the fact that there are tools like social media that can be used to undermine state authority.  There are arguments over ways to tax things purchased via the Internet, intellectual property rights and how to stop the publishing of information that people and governments would prefer to keep private.

Since there is no one authority that manages all aspects of the Net, people think there is no governance.  Some folks genuinely want someone to yell at when people use the Net in ways they don't like or think are destructive in some way.  To my knowledge that "someone" doesn't exist.  In its place are hundred, thousands, maybe millions of actors who have influence and must negotiate with each other to keep the Net running, but no one authority that can control and punish people who break the rules (such as they are).

The network is neutral.  People aren't.  This discussion is just beginning and it will get louder as more people come to rely on the Net and as more people find new and creative ways to use it.

In a second essay in this book by J.P. Singh, he explores some of these Internet governance activities that are going on right now.
Internet governance is the domain mostly of the California-based ICANN and the dispute settlement functions of the Uniform Dispute Resolution Policy (URDP) of the World Intellectual Property Organization.  ICANN itself arose from a contest between an international coalition that favored most a civil society-led international governance mechanism and U.S.-backed private industry interests that feared, perhaps rightly so, that they would suffer from the loss of U.S. oversight.
There is another organization that Singh talks about that was created at about the same time as ICANN.  Its called The World Summit on the Information Society and was started by the International Telecommunications Union (ITU).  Their work goes way beyond the technical and it has become a place to discuss things like "spam, child pornography, data privacy, freedom of speech..."  They have influence - not only from developing nations but also from the EU who supported their attempt to put ICANN under the authority of the UN in 2005.  If you go to the ITU website today you will see that they are promoting WSIS Forum 2013 which started yesterday.  On the agenda are many technical talks but there are also discussions of legal, social and economic issues tied to the Internet.  The mix of actors is fascinating;  industry is there as well as countries (developed and developing ones), international organizations and NGO's.  Among the talks scheduled for today is this one:  Multi-Stakeholder approach to Governance of the Internet (ICANN).

There probably won't be one central authority to manage the Net anytime soon, if ever.  U.S. domination of the infrastructure is probably on its way out.  There will be more international forums where many actors can come together and and form a consensus around certain perceived problems.  There will be bitter fights as different people from different cultures struggle to create standards that everyone can live with.  "Free speech" is not a priority for everyone and not all think that the highest purpose of the Net is to promote economic activity.  Whatever structure arises from this will be a broad umbrella that works through negotiation and consensus.  It cannot be state-centric since the "space" to be managed is, in a sense, infinite and what parts of it are rooted in the physical world are becoming too dispersed geographically for any one state to exert effective sovereignty over it.  Something to watch.

This is a very thick slice of the book but there is a lot more.  I recommend Ungoverned Spaces to you along with James C. Scott's The Art of Not Being Governed.  This evening I plan on starting David Graeber's Debt:  The first 5,000 Years and I should get to Possibilities or Fragments of an Anarchist Anthropology later on this week.  I think I see another book list forming....