Ostrom is a social scientist so I'm just pointing to her years of research documenting communal resource management across the world and throughout history. It's not about argumentation, it's about evidence. I'm not able to replicate her years of research.

You don't need to read any books but if you are interested, I can provide you with articles or videos. Doesn't sound like it though.

okay. let's take a step back then away from the books. go have a conversation with an indigenous person about how land-management was done prior to colonization. you might learn some things about how european property rights are a uniquely insidious thing that make up the current hegemonic understanding of how the world works.

then, when you're ready, go read a history book about the violence that was enacted in order to establish the manors, baronies, and lordships that came to underlie Europe's mercantile and then later capitalist systems of oppression. much of what you are taking as an obvious given about how land management works and should work is extremely recent, and much to the detriment of the local ecologies and ecosystems you think will be better protected as private land.

the reason people are consistently pointing you to somewhere you can learn something is because you are perpetuating wrong and harmful mistruths about the world, how it works, and how it should work.

It's always a fucking book with you people.

Maybe you should try reading one, you might learn something. Instead of being a consistently angry loser who gets downvoted in every thread I see you in because of your idiotic takes. Reading other people's ideas doesn't prevent you from having your own.

Here's a bit from a good book that you can read for free, available in many formats, here:

https://theanarchistlibrary.org/library/petr-kropotkin-the-conquest-of-bread

Chapter 4: Expropriation
I
It is told of Rothschild that, seeing his fortune threatened by the Revolution of 1848, he hit upon the following stratagem: “I am quite willing to admit,” said he, “that my fortune has been accumulated at the expense of others, but if it were divided to-morrow among the millions of Europe, the share of each would only amount to five shillings. Very well, then, I undertake to render to each his five shillings if he asks me for it.”

Having given due publicity to his promise, our millionaire proceeded as usual to stroll quietly through the streets of Frankfort. Three or four passers-by asked for their five shillings, which he disbursed with a sardonic smile. His stratagem succeeded, and the family of the millionaire is still in possession of its wealth.

It is in much the same fashion that the shrewd heads among the middle classes reason when they say, “Ah, Expropriation! I know what that means. You take all the overcoats and lay them in a heap, and every one is free to help himself and fight for the best.”

But such jests are irrelevant as well as flippant. What we want is not a redistribution of overcoats, although it must be said that even in such a case, the shivering folk would see advantage in it. Nor do we want to divide up the wealth of the Rothschilds. What we do want is so to arrange things that every human being born into the world shall be ensured the opportunity in the first instance of learning some useful occupation, and of becoming skilled in it; next, that he shall be free to work at his trade without asking leave of master or owner, and without handing over to landlord or capitalist the lion’s share of what he produces. As to the wealth held by the Rothschilds or the Vanderbilts, it will serve us to organize our system of communal production.

The day when the labourer may till the ground without paying away half of what he produces, the day when the machines necessary to prepare the soil for rich harvests are at the free disposal of the cultivators, the day when the worker in the factory produces for the community and not the monopolist — that day will see the workers clothed and fed, and there will be no more Rothschilds or other exploiters.

No one will then have to sell his working power for a wage that only represents a fraction of what he produces.

“So far so good,” say our critics, “but you will have Rothschilds coming in from outside. How are you to prevent a person from amassing millions in China and then settling amongst you? How are you going to prevent such a one from surrounding himself with lackeys and wage-slaves — from exploiting them and enriching himself at their expense?”

“You cannot bring about a revolution all over the world at the same time. Well, then, are you going to establish custom-houses on your frontiers to search all who enter your country and confiscate the money they bring with them? — Anarchist policemen firing on travellers would be a fine spectacle!”

But at the root of this argument there is a great error. Those who propound it have never paused to inquire whence come the fortunes of the rich. A little thought would, however, suffice to show them that these fortunes have their beginnings in the poverty of the poor. When there are no longer any destitute there will no longer be any rich to exploit them.

Let us glance for a moment at the Middle Ages, when great fortunes began to spring up.

A feudal baron seizes on a fertile valley. But as long as the fertile valley is empty of folk our baron is not rich. His land brings him in nothing; he might as well possess a property in the moon.

What does our baron do to enrich himself? He looks out for peasants — for poor peasants!

If every peasant-farmer had a piece of land, free from rent and taxes, if he had in addition the tools and the stock necessary for farm labour, who would plough the lands of the baron? Everyone would look after his own. But there are thousands of destitute persons ruined by wars, or drought, or pestilence. They have neither horse nor plough. (Iron was costly in the Middle Ages, and a draughthorse still more so.)

All these destitute creatures are trying to better their condition. One day they see on the road at the confines of our baron’s estate a notice-board indicating by certain signs adapted to their comprehension that the labourer who is willing to settle on this estate will receive the tools and materials to build his cottage and sow his fields, and a portion of land rent free for a certain number of years. The number of years is represented by so many crosses on the sign-board, and the peasant understands the meaning of these crosses.

So the poor wretches swarm over the baron’s lands, making roads, draining marshes, building villages. In nine years he begins to tax them. Five years later he increases the rent. Then he doubles it. The peasant accepts these new conditions because he cannot find better ones elsewhere; and little by little, with the aid of laws made by the barons, the poverty of the peasant becomes the source of the landlord’s wealth. And it is not only the lord of the manor who preys upon him. A whole host of usurers swoop down upon the villages, multiplying as the wretchedness of the peasants increases. That is how things went in the Middle Ages. And to-day is it not still the same thing? If there were free lands which the peasant could cultivate if he pleased, would he pay £50 to some “shabble of a duke”[2] for condescending to sell him a scrap? Would he burden himself with a lease which absorbed a third of the produce? Would he — on the métayer system — consent to give the half of his harvest to the landowner?

But he has nothing. So he will accept any conditions, if only he can keep body and soul together, while he tills the soil and enriches the landlord.

So in the nineteenth century, just as in the Middle Ages, the poverty of the peasant is a source of wealth to the landed proprietor.