Executive Summary
The modern knowledge economy revolves around intellectual property (IP). Yet, the strategies of those who possess large portfolios of copyrights and related rights differ fundamentally from those who lack them. This paper explores how “IP-rich” and “IP-poor” actors navigate copyright, trademark, patent-adjacent, and related regulatory environments. It identifies the strategies, tensions, and power asymmetries between these groups, and defines the boundary where the interests of holders and non-holders collide. The analysis highlights the evolving legal, economic, and cultural debates over ownership, access, and innovation in creative and informational economies.
1. Introduction: Copyright as a Strategic Asset
Copyright, along with related rights (neighboring rights, moral rights, performance rights), has become a tool for structuring economic advantage.
For IP-rich actors (major studios, publishers, tech platforms, media conglomerates), copyright functions as a form of capital—an appreciating, tradeable, enforceable property right. For IP-poor actors (individual creators, users, small firms, developing countries), copyright is often perceived as either a barrier to access or a fragile protection that is hard to enforce.
This asymmetry leads to divergent strategies and recurring political struggles in courts, legislatures, and international trade forums.
2. Strategies of the IP-Rich
2.1 Expansion and Extension
Large rights holders consistently seek longer copyright terms, broader scope, and international harmonization. Examples include lobbying for the Sonny Bono Copyright Term Extension Act in the U.S. and pressing for TRIPS-plus provisions in trade agreements.
2.2 Enforcement and Control
Strategies center on litigation, technological enforcement (DRM, watermarking), and automated monitoring. The goal is to maintain scarcity, prevent unauthorized use, and preserve revenue streams.
2.3 Licensing and Monetization
Holders leverage complex licensing systems (collecting societies, subscription platforms, syndication networks) to monetize content repeatedly across jurisdictions and markets.
2.4 Lobbying and Narrative Framing
IP-rich actors frame copyright as essential to protecting jobs, culture, and innovation, often portraying unauthorized use as “theft.” This reinforces public legitimacy for expansive protections.
3. Strategies of the IP-Poor
3.1 Access and Fair Use/Exceptions
Non-holders emphasize the importance of exceptions and limitations (fair use, fair dealing, educational exceptions, parody, quotation rights) as tools of cultural participation and knowledge diffusion.
3.2 Creative Commons and Open Licensing
Creators without strong bargaining power often turn to open licensing models (e.g., Creative Commons, open-source software), prioritizing distribution, reputation, and audience-building over strict exclusivity.
3.3 Strategic Infringement and Informality
In some contexts, especially in developing countries or digital subcultures, informal copying functions as a development tool or cultural practice, even when technically infringing. Examples include local educational photocopying economies and fan communities.
3.4 Political Advocacy
Civil society groups, libraries, and educators argue for shorter terms, broader access, and digital rights reforms, highlighting how restrictive copyright regimes exacerbate inequality.
4. The Boundary Between IP-Rich and IP-Poor
4.1 Structural Boundary
The divide emerges from control of scalable assets. Once a work is integrated into global licensing networks or backed by enforcement mechanisms, it shifts into the domain of the IP-rich.
4.2 Legal Boundary
The “boundary” lies in the interpretation of exceptions and limitations—fair use, educational copying, parody. For holders, these are narrow carve-outs. For non-holders, they are lifelines of cultural and economic participation.
4.3 Economic Boundary
The dividing line is ability to monetize rights effectively. A novelist with a single copyright may technically be IP-rich, but without access to publishing and enforcement infrastructures, they remain functionally IP-poor.
4.4 Cultural Boundary
There is also a boundary of legitimacy. Practices like remixing, sampling, or meme culture blur the lines between infringement and creation. Here, the conflict is less legal than cultural—what counts as “theft” versus what counts as “participation.”
5. Points of Conflict and Convergence
Conflict: Term extensions (benefit holders, harm public domain access). Conflict: Technological enforcement (benefit holders, limit educational/fair use). Convergence: Small creators sometimes benefit from collective enforcement bodies. Convergence: Both groups rely on cultural legitimacy—without audience respect, copyright has limited practical value.
6. Implications for Policy and Practice
For policymakers: Balancing innovation incentives with public access requires clearer boundaries on fair use, stronger user rights, and recognition of informal economies. For businesses: Firms must navigate the reputational risk of aggressive enforcement versus the value of goodwill in user communities. For creators: Strategic decisions about licensing models (exclusive vs. open) can determine whether they align more with IP-rich or IP-poor strategies.
7. Conclusion
The divide between those with and without substantial intellectual property is not merely legal but structural, cultural, and economic. The boundary lies in control over monetization infrastructures and the ability to leverage legal protections effectively. Copyright, then, is not just about ownership of works but about positioning within a system of enforcement, licensing, and cultural legitimacy. Future debates will continue to revolve around this boundary, as digital technologies and AI blur distinctions between creator, user, and owner.

Armstrong had a simple approach to this: Find something he could get away with copying, make a slightly-altered version, then use a copyright on his version to stop people from publishing their original version. E.g., “Has Time Been Lost?” according to lore. Also, copyrighting the name, “Church of God, International” to interfere with his son’s operations. Contrast Philippians 1:15-18.
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On a more general level, at least, with regard to religious usage, one solution would be to forbid copyrights to religious materials. This would be especially the case when somebody is claiming some sort of enlightenment from the Divine. You know: “Elijah,” “Apostle” on a par with the originals, “one true Church,” “the living Christ will make clear in my mind,” etc. If one believes their message is legit, then they should see God as the copyright holder, not themselves, and they should want the message spread as widely as possible by any means — even if they don’t like the people doing hurt it (Phil 1:15-18).
Adjacent of this could be that religious institutions could not maintain theological or doctrinal secrets. Leaders would be required to answer such questions, honestly and responsibly. Leaders’ lives would be… LLC“more open,” shall we say, to scrutiny. Religious ideas and movements are carved out from secular/political ideologies for very special protection. The flipside should be that they should be carved out for very special scrutiny, given their particular suitability for holding “undue influence.”
That and requiring leaders of religious movement who “set prophetic dates” to sell their possessions – including the religious movement – effective the day after the prediction fails would go far to reforming the faith industry.
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I can see how these ideas would be appealing to you but I don’t see how interfering with how churches operate is ever going to fly from a legal perspective. That said, there are voluntary sorts of renunciation of earthly wealth that could serve as a means of demonstrating one’s sincerity in an age of phonies and grifters.
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“The Constitution is not a suicide pact.” in any case, I was thinking simply practical — my dream set up if I am ever made a tinhorn dictator in some little country.
That said, sometimes regulating does get through. Back in the late ‘70s, a certain California church was put into receivership because the leader and his fixer didn’t do such a hot job. Unfortunately, there was some overreach by state agencies, and California passed some very expansive protections for religious organizations. A few years later, the same religious leader used those very protections to hide family finances in his divorce case. Essentially, it was, “The Church with me — I am the Church.” As a result, California then repealed some of those protections. “Abuse it, you lose it.” But it was too late for his wife. (I still say the “Apostlette” should’ve gotten, say, all the congregations in the Central time zone.)
(Yes, I am sure some of his followers still say the whole receivership happened to set up the new protections in order to protect their Dear Leader and his high Work. That’s fine. The more movement is associated with its leader, the better — for its opponents.)
🤣 Voluntary renunciations of weal…Oh, you’re serious. I’ll discard all the shots that come to mind, and simply say that “Health-Wealth” is still firmly established in Armstrongism. However…
There is RCG’s “Commons.” But that would mean EVERYBODY renounces wealth. And somehow, the leaders would still live the best.
There should be something in this age for leaders to lose for making their cockamamie claims. In Torah, a prophet or seer or other sort with a supposed divine touch gets one strike, and then he’s out. As in, totally out. All I’m saying is to take their church away from them and permanently ban them from any public religious expression beyond “Amen” at the end of a prayer. I’m the moderate here!
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I should add that the failed prophet would of course lose a lot of his personal property. Let him keep a moderate vehicle — No Rolls or Caddy, probably not even an Escalade — a few changes of clothes — maybe even ONE nice suit — inexpensive heirlooms, carry piece, Scripture (including MA, if applicable), and a proper amount of savings. Non-livestock animals can stay as family, of course. No reason for our furry friends to be hurt. And a flip phone — he should retain basic comms, but easy Net access or file retention via smartphone might encourage him to try “prophecy” again. Basically bankruptcy, but with far less exempt.
And he could still make a living. I hear Westlakes is hiring.😁 (Perhaps you know that story from 1982.) Or maybe Piggly Wiggly! If he is too old for that, then maybe he can fall back on his retirement preparations… Unless of course his church was so into the “few short years” thinking that they never prepared for ministerial retirements. If that’s the case…
🎵🎻=> “My Heart Bleeds for You.”🎵
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Basically, everything the false prophet can keep it should fit in a light or maybe regular SUV. Unless he has an equine or such with deep and demonstrable emotional bonds — bonds on the critter’s part, that is. In that case, maybe allow him a CHEAP horse trailer.
See? I can be extremely “charitable.”
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