What can we learn from Japan

5th
Jun. × ’10

A friend of mine sent me this 2008 video of Richard Koo from Nomura Research Institute in which he presents his theory of “balance sheet recessions”. Mr Koo has been consistent with this message, with his presentation appearing in 2009 and 2010, and consistency is something I respect.

Summary

Mr Koo makes the case that in the type of crisis we are in – one in which the private sector is not willing to borrow and are actually paying down their debt – monetary policy is pretty much useless. The only effective tool are sustained public stimulus over a long period of time, not a series of small or big ones as we come out and come back in recession. He argues that there is no need to worry about inflation and higher interest rate, even with increasing fiscal spending, the reason being that banks will be happier to lend the money to the government and earn interest, than not lend money at all i.e. destroying money.

My opinion

I agree with Mr. Koo on his analysis of balance sheet recessions. But I think there are important cultural and political parameters for his solution to be viable in each geography (US, Europe, Asia):

  1. Debts must be repayable (including the government’s). If we are in a generalized Ponzi territory where we borrow to pay interest, hoping for assets to increase in value faster than debt, then it’s game over. Let’s assume they are.
  2. Economic agents must convincingly show they are doing their best to pay back their debt (and not hope that somehow they will be able to have someone pay for them). If they don’t, creditors will look for the exit and grab what they can before their promises become worthless.
  3. Savers must trust the public funds allocation process. This is probably the most important and challenging part and we must be creative about this. Good options to research IMHO to re-build trust that saved money lent to the Government will not be wasted: participatory budgeting or direct lending from Government to savers with specific projects people can invest in.

[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Tagged , , , , , | Comments closed

MasterCard to Unleash Payment Innovation by Launching New Open API Developer Portal

27th
May. × ’10
Select MasterCard Payment and Data Services Will be Released via Open API to Worldwide Software Developer Community to Create New, Innovative Payment Applications
Purchase, NY, May 25, 2010 - MasterCard Worldwide announced that later this year it will release Open Application Programming Interfaces (Open APIs) for third–party and independent software developers around the world. By opening up previously proprietary payments and data services, developers will be able to create a new wave of e-commerce and mobile payment applications.

The new Open API program is the first initiative from the newly created MasterCard Labs. A new developer portal will also be launched to enable developers to easily sign up for access to all of the Open APIs that MasterCard makes available will also be launched.

Through the portal, MasterCard will provide developers with technical documentation, software development kits (SDKs), sample source code, reference guides, and “virtual sandboxes” for testing new and innovative applications. A developer forum designed to spur collaboration between MasterCard engineers and developers will also be an integral component of the new portal.

“We are excited about tapping into the ingenuity of software developers around the globe to help create the next generation of game-changing payment applications,” said Josh Peirez, Chief Innovation Officer, MasterCard Worldwide. “We feel this will unleash innovation within our industry especially in the burgeoning areas of e-commerce and mobile payments.”

In addition to payments, MasterCard has identified approximately 20 platforms and services that it plans to open up to developers via the portal. These platforms and services provide additional functionality and enhancements to MasterCard’s payment capabilities. The Open APIs will further enhance the development of new applications and systems beyond those currently available, including CRMs, ERPs, online games, merchant e-commerce web sites, eWallets, mobile applications, and payroll systems.

MasterCard payment and data services also could be integrated with other data sources and functions to create “mashups” – new applications that are a result of combining multiple data sources.

“Over the past few years, we have used some of our Open APIs internally to create groundbreaking new iPhone applications, such as MasterCard ATM Hunter and MasterCard Easy Savings,” said Garry Lyons, Group Executive, Research and Development, MasterCard Worldwide. “Opening these and other APIs to the global development community developers will provide developers the opportunity to leverage MasterCard’s leading payment platforms and come up with new ideas that may not have been previously considered or thought possible.”

“In addition, our new Open API program and developer portal will strengthen MasterCard’s position as an industry leader in innovation and give us an even greater competitive advantage as the payments industry continues to evolve,” said Lyons.

Interested developers should contact MasterCard at api@mastercard.com in order to learn more on how to participate in the program. By virtue of the guidelines applicable to the program, all developers will be approved and registered by MasterCard to ensure that MasterCard payment and data services continue to be used appropriately and productively.
Posted in Uncategorized | Comments closed

Thai, Argentine Textile Workers Unite Against Slave Labour

25th
May. × ’10
By Marcela Valente

BUENOS AIRES, May 23, 2010 (IPS) - Textile cooperatives founded by former slave labourers from Argentina and Thailand will jointly launch a new brand of clothing in June to raise awareness about exploitation and promote decent jobs in the garment industry.

On Jun. 4, La Alameda from Argentina and Dignity Returns from Thailand will start selling thousands of T-shirts bearing several different designs under the "No Chains" trademark. They ultimately plan to produce additional clothing items in association with other cooperatives.

"It's a cry of support for decent work and a way to prove that high quality clothing can be produced without having to enslave workers," one of the initiative's promoters, Gustavo Vera of La Alameda, told IPS.

La Alameda first emerged as a community kitchen in 2001, during Argentina's severe economic crisis. It served many undocumented Bolivian workers who had escaped the garment industry sweatshops that had mushroomed in Buenos Aires.

La Alameda's repeated complaints about the dismal working conditions, in addition to a tragic accident at one of the sweatshops in which six people died -- five of them children --, finally focussed public attention on slave labour, which in Argentina largely involves undocumented immigrants.

The workers spend long days toiling without rest, crowded into spaces where they also live with their families. They lack documents and money, and have little freedom to venture outside the premises.

The clandestine factories provide products for major clothing brands, like Puma, Bensimon, Lecoq, Soho and Kosiuko, according to the complaints that former workers filed in the courts. Justice authorities have seized the machinery from some of the workshops, but have yet to sentence those responsible.

Some of the workers joined together to set up a textile cooperative that sells its own brand, Mundo Alameda, and has the backing of the non-governmental AVINA Foundation.

Meanwhile, halfway across the world in Thailand, a group of women laid off without compensation by the Bed and Bath company when their factory shut down founded the Solidarity Factory cooperative, which later became Dignity Returns.

The members of Dignity Returns say that the factory made clothing for brands including Nike, Gap and Reebok, and that they were forced to work extremely long hours. To add insult to injury, their wages were docked if they complained about fatigue.

The two groups, who met in 2009 at an international conference hosted by the Hong Kong-based Asia Monitor Resource Centre, resolved to join forces to make their voices heard around the globe.

The new clothing brand will be launched simultaneously in Buenos Aires and Bangkok.

On the No Chains website, their position is clear: "The clothes produced in typical garment factories trap workers in chains -- in chains of debt, chains of control by bosses who care about money and not workers -- chains of global production, where many parties grab profits that come from the blood of the workers."

That is why it is not just about launching a brand or a new self-managed venture, but also about calling attention to the need for industrial production that respects the dignity of workers, without exploitation or slavery, according to the promoters.

"Through purposeful action we are denouncing the persistence of slave labour, which has global markets and which leads major brands to take advantage of vulnerable groups and of lax legislation in order to impose forced labour in various parts of the world," Vera said.

The cooperatives held an international contest for T-shirt designs, and of the six winning motifs, two came from Argentina, and one each from Hong Kong, Indonesia, South Korea and the United States.

The cooperatives began production in time to meet the launch date, and the idea is to distribute the clothing by consignment through various non-governmental organisations and trade unions.

The next goal, said Vera, is to expand the network to include cooperatives and society at large in the anti-slave labour campaign. There are talks under way to incorporate two more cooperatives, from the Philippines and Indonesia.

"Within a few years we want to have 20 to 30 cooperatives from different countries in the developing world," he said. There are also plans to diversify the brand to other types of garments.

According to the organisers, the project is not without precedent. The "Clean Clothes Campaign," led by consumer organisations, promotes sales of clothing that is not produced by slave labour.

But No Chains is the first led by independent cooperatives: "This is the first time that workers coming from the world of slavery are coming together to denounce exploitation and prove that it's possible to produce clothing under decent working conditions," said Vera.
Posted in Uncategorized | Comments closed

Investing in Local Business…Legally

18th
May. × ’10
How to Raise Money But Not Break the Bank
State and federal laws restrict your ability to secure capital. But with imagination, there are ways to do it without spending all your money on experts.
from East Bay Express
By Jenny Kassan

So you're trying to raise money for your business. But banks aren't lending, your savings are inadequate, and borrowing against the credit card isn't optimal. So you decide to raise money from your customers and put a sign in your window inviting people to invest in your business. Congratulations — you have just violated securities law and could face severe penalties.

Raising money from investors can be a great way to create or expand a business. Unlike lenders, investors typically forgo regular payments of interest and principal in exchange for the possibility of a bigger return down the road. But there is a huge barrier to raising capital from investors: securities law.

The regulations governing securities are little understood by most business owners. In my practice, I have seen small business owners who have no idea that their efforts to raise capital violate state and federal securities law.

It's helpful to recall why securities laws were passed. One big cause of the 1929 stock-market crash was the lack of regulation of securities markets. Any charlatan could print stock certificates promising huge returns to investors who had little recourse when the certificates turned out to be worthless. In response, Congress passed the Securities Act of 1933. This act, along with state securities laws, is designed to protect unsophisticated investors from losing their life savings in speculative investments.

The basic requirement is that a security cannot be sold unless it is registered with the Securities and Exchange Commission and regulators in any state where investors reside. Registration requires extensive disclosures and compliance with numerous technical rules. This is what is commonly known as going public, a process that can easily cost hundreds of thousands of dollars in legal, accounting, and other fees and costs. There are some exceptions to the requirement, but even those can involve complicated compliance work and thousands of dollars in legal fees and other costs.

Many people assume that these requirements apply only when selling stock, but this is not the case. A security is any instrument such as a stock, bond, note, or contract that is purchased by someone who is expecting to receive profits generated by the efforts of others. Even if someone lends you money for your business and you promise an interest payment, that transaction can be covered by securities regulations. In fact, the rules apply not just to the sale but to the offering of a security, so even putting up a sign advertising a chance to invest in your business violates the law.

This is very frustrating, not only for business owners but also for people who would love to invest in their local economy. Because of these laws, even if I wanted to invest in a wonderful and hugely profitable business next door, I couldn't do it unless the business spent thousands of dollars for legal compliance. Unless I am a so-called "accredited investor," with a net worth of at least $1 million or a personal income exceeding $200,000, my only option is to invest in companies that have gone public. These companies are primarily giant multinational corporations whose practices I might not support and which contribute very little to my community.

So what is a small business owner to do? Here are some ways to raise funds that do not require extensive securities-compliance work.

Form a cooperative. In California, there is an exemption from securities regulations for investments of up to $300 by members of a cooperative. Cooperatives are businesses formed under a cooperative statute in which the members each have one vote. The members can be employees, customers, or business owners who join together to market their products or services. As long as the cooperative and all of its members are based in California, and the co-op transacts most of its business in California, it also is exempt from federal securities law.

Get donations. A security creates an expectation that the investor will receive a return. If someone gives you money with no expectation of a return, that is not a security and isn't subject to securities regulations. Many entrepreneurs are using so-called crowdfunding web sites such as ChipIn.com and MicroPledge.com to raise money for various causes. Donations of this type are not tax deductible, but lots of people might be willing to chip in to support a great local business.

Sell memberships. If someone gives you money in exchange for something of value, that is not considered a security. An interesting example of this strategy can be found at BeerBankroll.com. This crowdfunding platform is selling $50 memberships to open a brewpub. Membership confers a T-shirt, a chance to win prizes, and the opportunity to participate in a community-managed brewpub. If you can provide a membership package that people are willing to pay for, this can be a great way to raise money without selling securities.

Pre-sell a product. Awaken Café, the much-loved Oakland coffee shop, sold Café Creator cards. Oakland residents purchased cards that entitled them to cafe products valued at more than the purchase price of the card. For example, a $1,000 card entitled the holder to $1,200 worth of purchases once the cafe opened. Like the membership option, this is the purchase of something of value and therefore not a security.

As entrepreneurs know, creativity can go a long way to make a business thrive. This is as true in the legal realm as in any other.
Posted in Uncategorized | Comments closed

Debt vs. Localization: Climate Justice in the New Economy

15th
May. × ’10
from Yes Magazine
by David Korten
posted May 12, 2010

The people worst-affected by climate change—the developing world's poor—are also the ones who did the least to cause it. The image above is part of a collection from artists around the world who have painted canvases illustrating the human impact of climate change in their countries.

As the climate changes, the consequences for poor people in low-income countries—those who have had no part in the profligate consumption that created the problem—will be particularly devastating. This fact is bringing climate justice to the fore of the agenda for many progressive groups that deal with international issues. But even among those groups, all proposals for dealing equitably with the climate crisis are not equal. The differences between them highlight an important contrast between Old Economy and New Economy perspectives.

That difference is highlighted by blogs on the issue by two progressive friends and colleagues I greatly admire. A blog by Naomi Klein titled "Climate Rage" spells out the Old Economy’s “climate debt” take on climate justice. A blog by Gustavo Esteva with Juliette Beck, titled "Let's See Ourselves," presents a New Economy take that focuses on localization. The contrast between the perspectives brings to mind the wisdom of Albert Einstein, who observed that a problem cannot be solved within the same conceptual frame that created it.

The underlying values and intention of the two perspectives are much the same: Both recognize the seriousness of climate change and the need for decisive action to address the unjust burden that it imposes on the poor. The solutions they put forward, however, are strikingly different. I urge you to read both articles with the following observations in mind.

The climate debt approach calculates the economic cost, for poor people in poor countries, of the climate disruptions caused by profligate consumption in rich countries and demands compensating financial payment. The moral case is clear and unassailable, but by framing both the problem and the solution in financial terms, it embraces an Old Economy frame in which money is the defining value, power is conceded to those who control money's creation and allocation, and the remediation of environmental damage is simply a financial issue.

The foreign aid system within which I worked for some 30 years used the same Old Economy frame. In the name of helping the poor, that system consistently fed corruption as it transferred money from the poor of rich countries to the rich of poor countries. That money often supported aid projects that in fact transferred control of land and water resources to the relatively more wealthy—resources from which the poor traditionally derived their livelihoods. Rather than helping to balance the scales, this process accelerated the social and environmental destruction at the heart of current concerns about climate justice.

House destroyed by a hurricaneClimate Action What will it take to avert disastrous climate change?

Well intentioned though the climate debt solution may be, there is no reason to believe that a program of financial reparations from the global North to the global South will play out differently than the past 60-plus years of foreign aid. In itself, it will do nothing to redistribute wealth from rich to poor or to change the institutions and behaviors responsible for the climate crisis.

In contrast, by focusing on the local control and sustainable beneficial use of Earth's real resources, the localization perspective embraces the New Economy frame. It recognizes life, rather than money, as the defining value. It recognizes that the locus of power and leadership initiative must reside with local people engaged in stewarding Earth's resources to ensure sustainable livelihoods for themselves and their children for generations to come. They know the devastating consequences of the Old Economy from their everyday experience. They have the needed moral authority, the political power of numbers, and the necessary local knowledge.

As Wall Street has so dramatically demonstrated, the world of money is a world of illusions, accounting tricks, and scams by which the rich expand their control of Earth's declining base of real living wealth without the burden of producing anything of value in return. We must turn our attention to defining problems and solutions in terms of the goal of restoring and equitably stewarding Earth's real living wealth.

The foremost obligation of those of us who have been the beneficiaries of the rapacious excesses of the Old Economy is to change the way we live to dramatically reduce our burden on Earth's biosphere and bring an end to our expropriation of the resources of others. Restructuring and democratizing the institutions of money will be a necessary part of this process. It requires a great deal more than the climate debt solution of a money transfer. It requires changing our values, our institutions, and the way we live.

David Korten author picDavid Korten is co-founder and board chair of YES! Magazine, co-chair of the New Economy Working Group, president of the People-Centered Development Forum, and a founding board member of the Business Alliance for Local Living Economies(BALLE). His books include Agenda for a New Economy: From Phantom Wealth to Real Wealth, The Great Turning: From Empire to Earth Community, and the international best seller When Corporations Rule the World.
Posted in Uncategorized | Comments closed

Sacred Economics

12th
May. × ’10
Tuesday, 23 February 2010
by Charles Eisenstein

This article is a adapted from the introduction to the upcoming book Sacred Economics. The purpose of the book is to make money and human economy as sacred as everything else in the universe.

Today we associate money with the profane, and for good reason. If anything is sacred in this world, it is surely not money. Money seems to be the enemy of all our better instincts, as is clear every time the thought "I can't afford to" blocks an impulse toward kindness or generosity. Money seems to be the enemy of beauty, as the disparaging term "a sellout" demonstrates. Money seems to be the enemy of every worthy social and political reform, as corporate power steers legislation toward the aggrandizement of its own profits. Money seems to be destroying the earth, as we pillage the oceans, the forests, the soil, and every species to feed a greed that knows no end.

From at least the time that Jesus threw the moneychangers from the temple, we have sensed that there is something unholy about money. When a politician seeks money instead of the public good, we call him corrupt. Adjectives like "dirty" and "filthy" naturally describe money. Monks are supposed to have little to do with it: "You cannot serve God and Mammon."

At the same time, no one can deny that money has a mysterious, magical quality as well, the power to alter human behavior and coordinate human activity. From ancient times thinkers have marveled at the ability of a mere mark to confer this power upon a disk of metal or slip of paper. Unfortunately, looking at the world around us, it is hard to avoid concluding that the magic of money is an evil magic.

Obviously, if we are to make money into something sacred, nothing less than a wholesale revolution in money will suffice, a transformation of its essential nature. It is not merely our attitudes about money that must change, as some self-help gurus and "prosperity programming" teachers would have us believe; rather, we will create a new kind of money that embodies and reinforces our changed attitudes. Sacred Economics describes this new money and the new economy that will coalesce around it. It also explores the metamorphosis in human identity that is both a cause and a result of the transformation of money. The changed attitudes of which I speak go all the way to the core of what it is to be human: they include our understanding of the purpose of life, humanity's role on the planet, the relationship of the individual to the human and natural community; even what it is to be an individual, a self. This should not be surprising, since we experience money (and property) as an extension of our selves; hence the possessive pronoun "mine" to describe it, the same pronoun we use to identify our arms and heads. My money, my car, my hand, my liver. Consider as well the sense of violation we feel when we are robbed or "ripped off," as if part of our very selves had been taken.

A transformation from profanity to sacredness in money, something so deep a part of our identity, something so central to the workings of the world, would have profound effects indeed. But what does it mean for money, or anything else for that matter, to be sacred? It is in a crucial sense the opposite of what sacred has come to mean. For several thousand years, increasingly, the concepts of sacred, holy, and divine have referred to something separate from nature, the world, and the flesh. Three or four thousand years ago the gods began a migration from the lakes, forests, rivers, and mountains into the sky, becoming the imperial overlords of nature rather than its essence. As divinity separated from nature, so also it became unholy to involve oneself too deeply in the affairs of the world. The human being changed from a living soul to a mere receptacle of spirit, a profane envelope for a sacred soul, culminating in the Cartesian mote of consciousness observing the world but not participating in it, and the Newtonian watchmaker God doing the same. To be divine was to be supernatural, non-material. If God participated in the world at all, it was through miracles -- divine intercessions violating or superseding nature's laws.

Yet, paradoxically, this separate, abstract thing called spirit is supposed to be what animates the world. Ask the religious person what has changed when a person dies, and she will say the soul has left the body. Ask her who makes the rain fall and the wind blow, and she will say it is God. To be sure, Galileo and Newton appeared to have removed God from these everyday workings of the world, explaining it instead as the clockwork of a vast machine of impersonal force and mass, but even they still needed the Clockmaker to wind it up in the beginning, to imbue the universe with the potential energy that has run it ever since. This conception is still with us today as the Big Bang, a primordial event that is the source of the "negative entropy" that allows movement and life. In any case, our culture's notion of spirit is that of something separate and non-worldly, that yet can miraculously intervene in material affairs, and that even animates and directs them in some mysterious way.

It is hugely ironic and hugely significant that the one thing on the planet most closely resembling the forgoing conception of the divine is money! It is an invisible, immortal force that surrounds and steers all things, omnipotent and limitless, an "invisible hand" that, it is said, makes the world go 'round. Yet, money today is an abstraction, at most symbols on a piece of paper, but usually mere bits in a computer. It exists in a realm far removed from materiality. In that realm, it is exempt from nature's most important laws, for it does not decay and return to the soil as all other things do, but is rather preserved, changeless, in its vaults and computer files, even growing with time thanks to interest. It bears the properties of eternal preservation and everlasting increase, both of which are profoundly unnatural. The natural substance that comes closest to these properties is gold, which does not rust, tarnish, or decay. Early on, gold was therefore used both as money and as a metaphor for the divine soul, that which is incorruptible and changeless.

Money's divine property of abstraction, of disconnection from the real world of things, reached its extreme in the early years of the 21st century as the financial economy lost its mooring in the real economy and took on a life of its own. The vast fortunes of Wall Street were unconnected to any material production, seeming to exist in a separate realm.

Looking down from Olympian heights, the financiers called themselves "masters of the universe," channeling the power of the god they served to bring fortune or ruin upon the masses, to literally move mountains, raze forests, change the course of rivers, cause the rise and fall of nations. But money soon proved to be a capricious god. As I write these words, it seems that the increasingly frantic rituals that the financial priesthood uses to placate the god money are in vain. Like the clergy of a dying religion, they exhort their followers to greater sacrifices while blaming their misfortunes either on sin (greedy bankers, irresponsible consumers) or on the mysterious whims of God (the financial markets). Soon, perhaps, we will blame the priests themselves.

What we call deflation, an earlier culture might have called, "God abandoning the world." Money is disappearing, and with it a third property of spirit, the animating force of the human realm. At this writing, all over the world machines stand idle. Factories have ground to a halt, construction equipment sits derelict in the yard. Yet all the human and material inputs to operate them still exist. There is still fuel, there are still raw materials, and there are still human beings in abundance who know how to operate the machines. It is rather something immaterial, that animating spirit, which has fled. What has fled is money. That is the only thing missing, so insubstantial (in the form of electrons in computers) that it can hardly be said to exist at all, yet so powerful that without it, human productivity grinds to a halt. It is as if God had forsaken the world. Even beyond the mechanical realm, we can see the demotivating effects of lack of money. Consider the stereotype of the unemployed man, nearly broke, slouched in front of the TV in his undershirt, drinking a beer, hardly able to rise from his chair. Money, it seems, animates people as well as machines. Without it we are dispirited.

We do not realize that our concept of the divine has attracted to it a god that fits that concept, and given it sovereignty over the earth. By divorcing the soul from the flesh, spirit from matter, and God from nature, we have installed a ruling power that is soulless, alienating, ungodly and unnatural. So when I speak of making money sacred, I am not invoking a supernatural agency to infuse sacredness into the inert, mundane objects of nature. I am rather reaching back to an earlier time, a time before the divorce of matter and spirit, when sacredness was endemic to all things.

My understanding of sacredness is secondary to my feeling of sacredness, or to put it better, to the feeling of being in the presence of the sacred. I cannot define that feeling, nor need I define it, because I am sure that you have felt it as well. In the presence of the sacred, we are moved to the very core of our being, we feel reverence and awe, humility and amazement, and a profound sense of gratitude. Even though, intellectually, I know that I am in the presence of the sacred all the time, only rarely do I actually feel its fullness. When I do, I feel like I have returned to a home that was always there and to a truth that has always existed. It can happen when I observe an insect or a plant, hear a symphony of birdsongs or frog calls, feel mud between my toes, gaze upon an object beautifully made, apprehend the impossibly coordinated complexity of a cell or an ecosystem, witness a synchronicity or symbol in my life, watch happy children at play, am touched by a work of genius. Extraordinary though these experiences are, they are in no sense separate from the rest of life. Indeed, their power comes from the glimpse they give of a realer world, a sacred world that underlies and interpenetrates our own.

What is this "home that was always there, this truth that has always existed"? It is the truth of the unity or the connectedness of all things, and the feeling is that of participating in something far greater than oneself, yet which also is oneself. In ecology, this is the principle of interdependence: that all beings depend for their survival on the web of other beings that surrounds them, ultimately extending out to encompass the entire planet. The extinction of any species diminishes our own wholeness, our own health, our own selves: something of our very being is lost. We can feel this sense of loss directly, as an emotion, as well as indirectly through the multiplying health crises of our time. This book will draw from ecology to help describe a sacred economy. For example, in the planetary ecosystem there is no such thing as waste: the waste of one creature is the food of another, creating a sacred gift circle. For an economy to be sacred, it must be the same.

If the sacred is the gateway to the underlying unity of all things, it is equally a gateway to the uniqueness and specialness of each thing. A sacred object is one-of-a-kind; it carries a unique essence that cannot be reduced to a set of generic qualities. That is why reductionistic science seems to rob the world of its sacredness, since everything becomes one or another combination of a handful of generic building blocks. This conception mirrors our economic system, itself consisting mainly of standardized, generic commodities, job descriptions, processes, data, inputs and outputs and, most generic of all, money, the ultimate abstraction. In earlier times it was not so. Tribal peoples saw each being not primarily as a member of a category, but as a unique enspirited individual. Even rocks, clouds, and apparently identical drops of water were thought to be sentient, unique beings. The products of the human hand were unique as well, bearing through their distinguishing irregularities the signature of the maker. Here was the link between the two qualities of the sacred, connectedness and uniqueness: in their uniqueness, objects retain the mark of their origin, their place in the great matrix of being, their dependency on the rest of creation for their existence.

In this book I will describe a vision of a money system and an economy that is sacred. In other words, I will describe an economy that is no longer separate, in fact or in perception, from the natural matrix that underlies it. I will describe a reunion of the long-sundered realms of human and nature. The human economy will no longer be something separate from nature; it will be an extension of nature that obeys all of its laws and bears all of its beauty, wholeness, and enchantment.

Within every institution of our civilization, no matter how ugly or corrupt, there is the germ of something beautiful: the same note at a higher octave. Money is no exception: its original purpose is simply to connect human gifts with human needs, so that we might all live in greater abundance. How instead money has come to generate scarcity rather than abundance, competition rather than sharing, is one of the threads of this book. Yet despite what it has become, in that original beauty of money we can catch a glimpse of what will one day make it sacred again. We intuitively recognize the exchange of gifts as a sacred occasion, which is why we instinctively make a ceremony out of gift-giving. Sacred money, then, will be a medium of gifting, a means to recreate the gift economy of a hunter-gatherer or village society on a planetary level. A sacred economy will be an economy of the Gift.

Sacred Economics describes this future and also maps out a practical way to get there. Long ago I grew tired of reading books that criticized some aspect of our society without offering a positive alternative. Then, I grew tired of books that offered a positive alternative that seemed impossible to reach: "We must reduce carbon emissions by 90%." Then I grew tired of books that offered a plausible means of reaching it, that did not describe what I, personally, could do to create it. Sacred Economics operates on all four levels: it offers a fundamental analysis of what has gone wrong with money; it describes a more beautiful world based on a different kind of money and economy; it explains the collective actions necessary to create that world and the means by which these actions can come about; and it explores the personal dimensions of the world-transformation, the change in identity and being that I call "living in the Gift."

The economic crisis we face today is just one of many crises that are converging upon us all at once: crises in energy, education, health, water, soil, climate, politics, and the environment. My previous book, The Ascent of Humanity, traced the origin of each to a common root, millennia old, that I call Separation. Their convergence is a birth crisis, in which we are expelled from the old world into the new. Unavoidably, these crises invade our personal lives, our world falls apart, and we too are born into a new world, a new identity. This is why so many people sense a spiritual dimension to the planetary crisis.

I dedicate all of my work to the more beautiful world our hearts tell us is possible. I say our "hearts", because our minds tell us it is not possible. Our minds doubt that things will ever be much different than experience has taught us. You may, as you read the forgoing encomium to a sacred economy, have felt a wave of cynicism, contempt, or despair. You might have felt an urge to dismiss my words as hopelessly idealistic. Indeed, I myself was tempted to tone down my description, to make it more plausible, more responsible, more in line with our low expectations for what life and the world can be. But such an attenuation would not have been the truth. I will, using the tools of the mind, speak what is in my heart. In my heart I know that an economy and society this beautiful is possible for us to create, and indeed, that anything less than that is unworthy of us. Are we so broken, that we would aspire to anything less than a sacred world?
Posted in Uncategorized | Comments closed

Food-backed Local Money

11th
May. × ’10
Posted by Jason Bradford on March 4, 2009 - 7:24pm in The Oil Drum: Campfire

I thought this evening's Campfire post might connect well to Gail's article this morning. If the financial system is at a risk of collapse, and if so many of our basic goods depend on the financial system, then what, if anything can we do to be more resilient to economic shocks? Below the fold is a description of a project I am working on that may provide some answers.

Image 1. Front and back sides of a Mendo Credits slip. Our first printing of Mendo Credits was for 600 notes sold at $10 each. Proceeds from the sale of Mendo Credits allows us to purchase 8000 pounds of grains and dry beans. Mendo Credits are 100% backed by specific quantities of pinto beans, triticale, and white and brown rice.

As a kid did you ever fantasize about Monopoly game money becoming real? I know I did. Perhaps that’s why I left the printer shop the other day with a sense of bemusement. I had just designed and printed $6000 of money called Mendo Credits. I felt confident that people would accept it, and I also proudly considered that Ben Bernanke doesn’t make money as good as this.

Now before you call the Treasury Department to report me, listen to my story. It may sound funny, but the reality of money is deadly serious. This is perfectly legal and I want you to play copy cat.

Rethinking Food Security

Most institutions, such as food aid NGOs or the US Department of Agriculture, express concern about food security in terms of the ability for low income people to purchase adequate food. This is a valid way to think of food security. If food prices are high relative to income, or if other compelling expenses such as housing, health care and transportation also require a large portion of income, then securing adequate food on an individual or family level will be problematic. Programs that disperse food to the needy, redistribute income through tax policies, assist with the high costs of non-food expenses, guarantee a living wage, etc. all address distribution inequity and are laudable.

But the question I want to ask is whether they are now sufficient? Two unspoken assumptions underpinning the framing food security narrowly as an “income problem” require rethinking.

The first assumption is that enough food can actually be grown and delivered to wherever it needs to go. A study of the intersection of supply limits to water, energy and topsoil combined with climate change should dispel the notion that food abundance can simply be taken for granted. Over 90% of transportation relies on oil, and extraction of oil appears to be entering a permanent global decline. The fuel cost spike of 2008 severely hampered food distribution in some parts of the world. Cheap transportation, which permits food to be grown thousands of miles from where it is eaten, stored in centralized facilities, and delivered daily to where we live, shouldn’t be taken for granted either.

The second assumption is that the money we have now will remain a reliable medium of exchange that enables a smooth flow of production and distribution. Few people realize that most money comes into existence through bank credit that is backed by the borrower’s debt and any collateral. Banks don’t actually have money to lend, they simply decide who is “credit worthy,” and for how much. After a borrower signs the loan documents the bank creates the corresponding money in electronic accounts, such as a checking account. Credit and debt are therefore “flip sides of a coin.” People receiving bank credit are in debt to banks, but, correspondingly, banks are in debt to people for all the deposits on hand. When too many loans default, banks are at risk of defaulting on their own promise to maintain the savings of depositors. This is why credit dries up as debts go bad: As debts are cancelled through bankruptcy then a corresponding level of credit must disappear also. In the present banking system it is mathematically impossible for all loans to return their principal plus interest without a constant expansion of debt/credit. But a system that depends upon unending growth eventually ends. The actions of the Federal Reserve to re-inflate the reserves of the banking system are a desperate attempt to fix something that is permanently broken. Unfortunately, the systemic problems are deeper than the surface actions currently being taken by the Federal Reserve, The U.S. Treasury and the U.S. Government. When I think of the global financial system nowadays what comes to mind is the "Humpty Dumpty" rhyme. Knowing that the debt-based money system we currently rely on is failing, we created Mendo Credits to function without debt or interest.

Food-Backed Local Currency

The money I had printed was created with all the above-mentioned issues in mind: wide income disparity, lack of practical self-reliance, unsustainable agriculture, resource depletion, climate change, a fragile just-in-time delivery system, a failing money system, and rising unemployment. When I said that “Ben Bernanke doesn’t make money as good as this” I meant that today’s dominant money actually creates or exacerbates those troubles, whereas Mendo Credits can be part of their solution.

Along with several other people, I am working with Patty Bruder and Cyndee Logan of a local non-profit called North Coast Opportunities (NCO). NCO mainly provides social services, such as running preschools, senior support, and managing community gardens. Mendo Credits is a new food-backed local currency project partly funded by a grant from the California Endowment. The overall goals of the project are to improve community health, economic vitality and environmental sustainability through local food system development. For as long as I have known Patty and Cyndee they have been thinking about the importance of system change and practical self-reliance. They’d prefer to develop a community garden where low income families can grow their own food rather than hand out meal money.

Image 2. The farms package our orders in what are called 1-ton totes, which are large bags moved on wooden pallets. For comparison, an entire hopper car load would be about 12 tons. A local business that does nearly daily trucking to the Sacramento Valley currently transports our food to their warehouse space, where it is also kept pest free using rodent traps. The warehouse tends to stay cool, but we will have to worry about insects during the heat of summer. We have a commercial scale and household storage buckets available. From left to right: Cyndee Logan, Mike Adair and Patty Bruder fill and weigh buckets in preparation for a distribution day.

Historically in the United States and elsewhere, local currencies are known to stabilize local economies when national currencies are troubled, such as bouts of hyper inflation or deflation and joblessness. This works because those accepting local money are also likely to seek out others who accept it too, creating a social dynamic that forms new, local economic associations. As these strengthen, the flow of local money picks up and work can get done even in the face of economic disaster outside the community. Because they can only be spent locally, profits on economic transactions done with a local currency remain in the community and spur more local investment. Local governments, regional business associations, community banks, and worker cooperatives are examples of the kinds of institutions who tend to successfully issue local currency. They have the social capital to be broadly accepted, and the capacity to manage the task of issuing and redeeming money.

Image 3. A great way to spread awareness of the many issues confronting us is by spending Mendo Credits into circulation. The acceptance of money is largely a social phenomenon, and it is too early to say how well Mendo Credits will be recognized as a local currency. On the several occasions where I have tried to so far, I have had no trouble paying individuals using Mendo Credits. For example, the printer of Mendo Credits asked for payment in Mendo Credits. In the example pictured above, my friend Michael Foley opens his wallet to redeem Mendo Credits for food. He is handing over the same bills I paid him for custom tractor work four weeks earlier. Pending sales of rice and beans to a local burrito shop may mean they will begin accepting Mendo Credits for prepared food.

Mendo Credits are backed by a tangible asset. In other words, Mendo Credits are a “reserve currency” as opposed to a “fiat currency” like Federal Reserve dollars. Many people are familiar with money backed by gold, which was once the case with U.S. dollars, but Mendo Credits are backed by reserves of stored food. Our reserve currency has a number of desirable properties at this time in history.

The asset value of Mendo Credits remains stable over a significant time period because we lock in an exchange rate for specific quantities of food for one year from the date of issue. Whereas gold and silver are inedible, Mendo Credits can be redeemed for the sustenance of life. When you hold a Mendo Credit note, you know it represents the quantity of food printed on its face and, if you want or need to, you can actually get that food.

Mendo Credits help with our goal of greater community self-reliance by directing investment towards essential long-term capital. For example, if a small grain silo costs $5000 to build, credits can be issued with prices that reflect both the cost of grain and storage. Eventually, local farmers could be contracted to supply grains and dry beans to our silos. Our land base would then have higher value and be able to support more jobs.

Image 4. People redeem Mendo Credits for food in downtown Willits, such as the Community Center pictured here. As our stores become depleted we can decide to issue a new batch of currency. Profits from previous sales plus income from the new Mendo Credits can form the capital to buy more food and replenish our stocks. We encourage household storage and consumption so that the population has their own food buffer and we can expand our capacities.

Currently we buy grains and beans from farms about 150 miles away, which is as close as we can locate. These farms are organic and family owned. The point is that we can decide to support agricultural best practices and once we establish relationships with farmers and become significant buyers, we can seek improvements when warranted.

Our goal to move product aligns with the needs of households to be financially frugal and eat healthy foods. We are selling organic grains and beans at lower prices than in stores, and are developing informative guides for preparing meals around whole and seasonal foods. Our guides also help families assess how much they eat to decide how many Mendo Credits to buy and whether they want to store significant amounts in their home. Emergency preparedness is enhanced as more families buy in bulk, habitually eat, and restock their food stores.

Image 5. Mendo Food Futures is developing guides for using wholesome, locally grown and potential storage foods in everyday meals and snacks. For example, make your own energy bars with minimally processed grains, toasted nuts, dried fruit and honey. No baking or refrigeration required, and almost universally loved.

Mendo Credits in Practice

When I told my friend Sara about Mendo Credits she beamed with delight, opened her wallet, and showed me an UDIS. A Honduran food and farmer cooperative, COMAL, issues its own local currency called the UDIS for many of the same reasons we started Mendo Credits. It was great to learn that these same ideas had already taken hold elsewhere and have a record of success.

Mendo Credits are just beginning to circulate in the town of Willits, CA and we hope this spreads around our region. Four central downtown businesses are serving as sales outlets for the new currency: The Bank of Willits, Mendonesia Café, The Book Juggler, and Leaves of Grass Bookstore. NCO also sells them at the Willits Farmers’ Market.

Image 6. Four downtown businesses sell Mendo Credits. Pictured here is Bank of Willits President Richard Willoughby, who proudly sells Mendo Credits and calls them “real money.”

A local business is currently assisting with transportation and storage. Their truck picks up from farms in the Sacramento Valley and hauls one ton totes on pallets to their warehouse. We transfer from the totes into 3.5 or 5 gallon buckets and take these to a convenient downtown location for distribution. To make it quick and easy to distribute grains and beans, we only sell in specified increments as given on each Mendo Credits slip. For example, 11 lbs of rice can be redeemed for a single Mendo Credits note. We have several buckets of rice to distribute from, each one containing about 40 lbs of rice. When a customer wants to redeem a note for rice, we can place their container on our commercial scale, zero the readout, and pour out 11 lbs.

Mendo Credits are a 100% reserve currency with each note representing some fixed quantity of food. Therefore, the Mendo Credits brought to us for redemption are moved out of circulation. However, redemption of Mendo Credits signals a potential demand, which allows us to issue new notes. We have to watch our supplies of grains and beans and estimate future demand. At some point before all our current food stores are claimed we will issue more Mendo Credits. A combination of profits from previous sales plus the income from new notes, which may not be sold out yet, can go towards buying more food supplies.

This is a small beginning but we are already looking at what it would entail to expand Mendo Credits significantly. We have cost estimates for building large silos along the railroad tracks, for example, and are actively raising funds for several small silos in the meantime. The investment required is substantial, but compared to what our society typically spends it looks like a bargain. For perspective, the storage capacity to hold enough grains and dry beans to feed the Willits area (about 14,000 people) for one month costs $120,000. A half million dollars would build the silos, fill them with food, and give us the peace of mind of a one month supply of food for the community, and potentially spawn a revitalization of the local food system, including jobs in farming, food processing, waste recapture, and transportation.

Image 7. Willits is geographically rather isolated, and local officials are concerned about food security with respect to transportation failures. No significant food storage exists in the area, with surveys showing less than a week of food in grocery stores. County Sheriff Tom Allman says a major earthquake could easily isolate us for a month. Patty Bruder (left) and Cyndee Logan (right) of Mendo Food Futures discuss the possible placement of grain and bean silos on City of Willits property adjacent to railroad tracks with the City’s Community Development Director Alan Falleri.

Initial enthusiasm suggests that Mendo Credits will begin circulating like cash within town. However, since the supply of Mendo Credits is limited to the supply of grains and beans in storage, they can’t become a dominant means of exchange until our local economy has very large storage facilities and is on its way towards food self-sufficiency. In the meantime, they are a fantastic educational device and may spur investment towards local food security.

References

A good introduction to local currencies can be found online at: http://www.feasta.org/documents/shortcircuit/index.html?sc3/c3.html and Big Gav wrote a nice article about them too: http://anz.theoildrum.com/node/4633

Treating food security as an income issue is evident by questions in this survey: http://www.fns.usda.gov/fsec/FILES/FSGuide.pdf

For further explanations of how our present financial system works see: http://www.chrismartenson.com/ and http://www.moneyasdebt.net/

An article in English about the UDIS can be found here: http://www.new-ag.info/09/01/develop/dev3.php
Posted in Uncategorized | Comments closed

Philadelphia Regional & Independent Stock Exchange (PRAISE): Investing in Community

8th
May. × ’10
Reposted from Green Jobs Philly
by Paul Glover

Everybody wants more money so they can enjoy life, send kids to college and retire well. To achieve these, over 40% of American households have invested in stocks and bonds.

But Wall Street is risky and even destructive. Bull markets lure the middle class to bet heavily then, often, their money dissolves. $1,000 worth of Nortel stock one year ago now yields $13.00. Enron's $1,000 is now $41; Worldcom lost $995 of the thousand. These tophat crooks can't be controlled: the watchdog workload of the Securities & Exchange Commission grew by 80% between 1991-2000 while staff grew just 20%.

Even when the market's rising, only 3% of trading is essentials like food and fuel. Warmaking, prisons, traffic accidents and environmental depletion are profitable, while neighborhoods and family farms fail.

Where's a safer place to invest? Many now realize that unless the global economy is based on a world of stable communities amid healthy environments, trading stable currencies, then bank accounts are just worthless big numbers. Getting reliably rich means investing in community.

So let the big boys shoot craps with their billions — we can bring our pensions and savings home to rebuild America, starting in Philadelphia. Local wealth will make our city an outstanding place to raise kids and retire, providing steady friends, child care and home care; vacations and fun; good healthy food; water and air; civic beauty; least crime. Investors large and small can systematically create a mutual enterprise system providing us retirement equity transferable to other communities with affiliated programs.

Creating these communities, to ensure our personal security within a safer world, requires new kinds of investment, managed by people we trust and control — fellow Philadelphians whose homes and jobs depend on PRAISE local business development. New programs are beginning which will retain wealth locally, stimlate thousands of creative jobs, meet all basic needs, share power with lower-income residents, repair the environemnt, and distinguish Philadelphia as one of the most beautiful cities in the Americas.

The price tag for these programs, $200 million, is roughly one percent of total annual wages & salaries earned in Philadelphia. It's five percent of the City of Philadelphia's budget. It's Temple University's endowment. It's the wealth Bill Gates has gained on a good day. It's two hours of additional federal debt.

How could we raise this money without relying on the lottery or taxes? The Philadelphia Regional and Independent Stock Exchange (PRAISE) will enable a wide range of private investors to invest safely in Philadelphia to build genuine wealth and security. Everyone, rich and poor, has some type of capital required — skills, tools, time, topsoil, property, cash. PRAISE pools this capital, defines program RFPs, issues bonds and negotiables, selects contractors, provides grants and loans to the businesses described below, monitors program progres, redeems bonds by issuing business notes, defines the transferability of bonds.

Here are the details:
What are the guiding principles?
How is PRAISE different from a Community Development Corporation?
What do investors get?
What companies does it invest in?
How is the corporation structured?
Who manages it?
How is community progress measured?
How is PRAISE related to government?
Conclusion
How do we begin?
REQUESTS FOR PROPOSALS

What are the guiding principles?

This Mutual Enterprise System retains and expands wealth to provide jobs that clean the environment. It converts capital into harmless and beneficial efforts. It provides basic benefits for all, and special benefits for investors. It transfers technological and economic power to lower-income residents, building relevant skills. Public benefit is personal benefit, whether we're rich or poor.
How is PRAISE different from a Community Development Corporation?back to contents

* Investments may be made with capital other than dollars
* Repays investors and donors
* Repays with regional bonds/notes redeemable for services and goods
* Pays half of interest in advance
* Elects seats on the Exchange by community rather than by purchase or appointment
* Businesses are selected which rely on technologies manageable by neighborhoods rather than centralized expertise/machinery, and which reduce pollution
* Businesses are selected which transfer economic power to community, rather than agencies which help the poor stay poor
* Relies on community-based market indicators set by the Securities and Ecologies Commission (SEC) rather than narrower profit/loss measures
* Monetizes tools, skills, crops, soil, volunteer hours, labor hours, development rights transferred (incentive for buyer as well as seller), negawatts, restraint of childbirth, locally-made warranty
* Regulates transfers of negotiables/bonds among the PRAISE programs as services available

What do investors get?

Transferable equity in community enterprises that provide secure sources of food, fuel, and housing. Interest earned is community interest, in order to provide investors with immediate return, fun, food, health, housing, keys to city, gratitude, inheritance, retirement security, in the form of negotiables, bonds, services, goods.

Credits issued are valued according to priorities set by PRAISE.

Investors gain ownership that's anchored to region to benefit a community which includes themselves. Stocks in such companies transferable benefits to affiliated companies elsewhere.

They receive community interest in the form of discounts (in advance) and services (including municipal non-utility), standard accrual, authority and honors.
Largest investors are repaid not only directly by direct investment, but by the new market's rising from energy efficiency, discretionary spending, and ecotourism.
Thus, ultimately, investors get to live well in a good community. They provide a heritage for their children and grandchildren. They serve America and the world.
EXAMPLE: Joe buys $500 of four-year PRAISE bonds. He receives an immediate 8% Community Interest ($40) in the form of discount (≥25%) coupons provided by local businesses which themselves receive long-term PRAISE bonds at half the value of the discount given.
EXAMPLE: Jessie volunteers 50 hours installing insulation and receives $500 of PRAISE bonds. Interest and principal are repaid as above.
EXAMPLE: Ephraim sells a building to PRAISE for $150,000 of PRAISE bonds.
EXAMPLE: Elana transfers property development rights valued at $50,000 to PRAISE for a tax deduction plus $10,000 of PRAISE bonds.

As PRAISE businesses develop and issue their own store notes (regulated by PRAISE), these investors may select to redeem some of their PRAISE bonds for store notes, or negawatts, or local currency, at principle + another 8% interest ($40 in Joe's example above), a total of 16% interest ($80 for Joe).

The same applies to those who invest volunteer hours doing work needed by any PRAISE business. Hours of labor are paid with PRAISE bonds redeemable for PRAISE goods and services as available.
What companies does it invest in?

Energy conservation is the foundation of economic development. Millions of dollars yearly kept in Philadelphia, not paid to PECO, is money which can be spent here to stimulate new enterprises and jobs that serve our broader aims. Other basics, like food, water, housing, health care and transportation are top priorities.

FUEL

* Insulation: a countrywide overhaul would cut our heating/cooling bills by over 80%, giving us discretionary income to support local businesses and farms, thus creating new jobs and strengthening local culture. The foundation of economic development.
* Superwindows are translucent walls with R20 and higher.
* Cogeneration uses nearly all of other wasted natural gas and heat.
* Retrofit of walls and attics cuts heating/cooling bills by 80%.
* Alternative energy co-ops; solar, wind, hydro
* Urban woodlots/forests
* Depaving

FOOD

* Growing locally and converting harvests into pasta, canned goods and dehydrated stock.
* Food Processing Center: Expands local agriculture by enabling farmers to grow for more than the seasonal market.
* Bulk Food Center sells the above below commercial rates
* Edible parks and orchards invite free harvest

WATER

* Waterless Toilets: Replace toxic sewage sludge with clean, sweet-smelling fertilizer. No more pooping into clean water.
* Water Recharge Basins insulate us from drought.

TRANSPORT

* Trollies: Connecting neighborhood car-free. More than transportation, ultralight rail cars can be handcrafted with inlay wood, stained glass, neon Liberty Bells, and musicians on-board. Big boost to both tourism and transit.
* Bike lanes and paths would allow us to move safely without traffic jams and pollution. They permit emergency vehicles to move freely.
* Bicycle HPUV manufacture
* Street reclamation

HOUSING

* Ownership stabilizes neighborhoods, by strengthening community participation.
* Co-housing and retirement co-ops: makes life less costly, more energy-efficient and more friendly.

JOBS & TRADE

* Import Replacement Center: barter, trade, bank; connects regional skills and tools to create flexible manufacturing networks that capture contracts.
* Re-use center and warehouse capture useful goods and materials that would be tossed into dumps.
* Re-manufacturing center utilizes component parts from non-reusable items.
* Incubator for community-based ecological enterprises reduces operating costs for each enterprise.
* Retail outlets for prototypes test markets the above.
* Dream Come True Job Center connects people to the regional resources that make our wildest hopes real.

HEALTH CARE

* Alternative healing centers rely on natural strength and remedies to promote wellness, prevent illness, and revive.
* Health fund allows us to self-insure, keeping $50 million per year in insurance payments in this county instead of wasting on HMOs.
* Medical/dental clinic co-ops provide free care for low-income residents.

EDUCATION

* Teaching the above refines and spreads thoes processes
* Community meeting spaces for congresses ensure fullest public participation

CULTURE/TOURISM

* Art; mosaics, murals
* Theatre
* Music
* Poetry

How is PRAISE structured?back to contents

Guided by an elected board of directors subject to referenda initiated by investors or community. Management is organized so that community has direct intervention, expertise is rotated rather than entrenched, new expertise develops reflecting ever-changing circumstances, main incentive is services.

* Each shareholder has one vote regardless of investment size
* Each community member has one vote
* Democratically elected boards
* Celebrate citizens' right to referendum, recall and congress (special meetings). Constrains tendency of any organization to become bureaucratized and ingrown, serving staff more than the public. Staff must agree to set examples; to be paid regional credits, live simply, and be compensated by continual revolution
* Local woodlots and wetland larger than 440 square feet have total 25% of votes on any proposal to cut or drain them. They vote on no such proposals.

Who manages it?

Each business agrees to the following:

1. Maximum salary double the lowest paid. Maximum pay double the livable wage. Management and staff are motivated by mission, satisfied with right livelihood, paid in-kind and regional credits
2. Employees must reside within the community
3. Local sourcing; RFP for machines, raw materials, design, labor to maximum possible
4. Adaptive re-use of buildings. No new footprint or paving expansion.
5. Redeem PRAISE stock
6. One vote per resident stockholder
7. One vote per resident
8. Board term limits: former voting members invited to remain as elders
9. Subject to shareholder and community right to referendum
10. Businesses can borrow against the general fund and repay it as donated in sequence or sell services
11. Provide public accounting of credits issues
12. Redistribute to PRAISE upon dissolution
13. Links to related programs worldwide

Each business could operate with separate 501(c)3. But under PRAISE umbrella, they:

1. Coordinate skills, tools, staffs, urban land use
2. Share grants, attract investors
3. Issue/redeem credits interchangeably among themselves to broaden return on investment and attraction of bonds
4. Gain greater cultural impact as part of larger process
5. Share powers of CDC in NYS

How is community progress measured?

The SECURITIES AND ECOLOGIES COMMISSION (SEC) defines, valuates, and compiles indicators of local economic health, including such measures as: small farm base, soil depth and rainfall; shopping locally; population stability, birth rate and age distribution; insulation and fireproofing; solar, wind, and hydro power generation; bike and transit usage; employment and crime. Creates a monthly index based on the above.

SEC ventures a specific formula for calculating an indexed increase or decline of sustainable local economy, based on these indicators. Valuations are weighted relative to one another according to long-range communitywide impact. They are constantly adjusted to create a more full and balanced portrait of the local economy. The SEC database plugs in the numbers, calculates values, subtotals and total. Raw data are obtained by regular arrangements with relevant agencies or through FOIA. Some are fixed infrastructure calculations; others change monthly, quarterly, semiannually, annually or decenialy. Best estimates may be sufficient. See Philadelphia's New Economic Indicators

SEC issues a biennial Seventh Generation report, projecting the impact of trends upon Philadelphians 200 years hence. SEC submits suggested indicator revisions for public discussion.

The five members of the SEC are elected to three year terms. Values may be updated by local university classes, and other volunteers.
How is PRAISE related to government?

Gradually taking over certain government functions on a nonprofit direct democratic basis; volunteers earning community equity replace taxes collected by force. To the extent government approval has been mandated to establish, fun and regulate, it's essential to have public officials and staff who welcome changes of these types. PRAISE seeks to elect citizens who will provide a supportive interface with the state/federal government.
Conclusionback to contents

Through PRAISE investment, Philadelphia becomes a fully democratic intentional community where privacy and ownership are secured, while social spaces are plentiful. Most citizens participate as neighbors in mutual aid associations which entitle them to free and low cost health care, fresh local organic food, living in homes which are so well insulated that costs for heating and cooling are mild. Philadelphians are able to get around town on foot, by bike, by trolley, and on buses. Streets are safe and quiet but for children playing. The sidewalks are painted with mosaics, and buildings with murals. Cayuga Lake becomes so clean again that it's full of fish for those who eat them.

Taken together, these will allow us to relax in a beautiful, exciting community, raising the standard of living while lowering the cost of living and setting examples for the whole country. Philadelphia will become a vast satisfaction to residents and a powerful example to the world.
How do we begin?

* Public meeting to form 501(c)3 to operate within Pennsylvania Associations Law and Federal SEC regulations
* Create bylaws
* Elect board
* Solicit donations and investments
* Prioritize utilization of funds
* Issue RFPs to form new businesses
* SEC public meetings elect first members and gather data

REQUESTS FOR PROPOSALS

In all cases, priority to local workers and materials, local/regional manufacture, acception local/regional credits:

Energy Generation & Conservation to provide fuels without global warming:

* Insulation
o Windows - ≥R20: standard and irregular sizes, export projections
o Walls - >R50: most durable yet biodegradable, lightweight, nontoxic, water- and fire-resistant
o Attic - >R50: most durable yet biodegradable, lightweight, nontoxic, water- and fire-resistant
o Heat exchangers
* Solar electric (NISEG) RFP: photovoltaic arrays, collectors, shingles; maximum efficiency, durability, kwh cost, least toxic. Manufacturing: inputs and wastes, installers
* Wind electric
* Wind pumping
* Hydroelectric
* Cogeneration: District/neighborhood/business/institutional HVAC
* Natural gas in city RFP: Locate, define capacity, define quality, equipment for filtering, calculate 500-year supply ration, define distribution district for maximum efficiency

Trolley

* More than transportation, ultralight rail cars would be handcrafted with inlay wood, stained glass, neon Libery Bells, and musicians on board. Potentially a big boost to both tourism and transit.
* RFP::7nbsp; Installation and maintenance of standard guage trackage, installation and maintance of electric wires, staff (conductors, repair, maintenance, promotion), garage & shop, tools & spare parts, signage, promotion, insurance, dedicated hydroelectricity, cogeneration, districts, elected Philadelphia Trolley Authority board; grants, referenda

Food

* Food processing center
* Bulk food center
* Urban orchards

Compost Toilets

* Single family, duplex, apartment building (with NSF approval), piping & solar-powered ventilators, installation, monitoring

Water Recharge Basins

* Locate, define capacity, design spreading systems; wells, pumps, EIS scope; stability of strata, salinity impact

Co-Housing

* Retrofit design and costs to join adjacent houses, materials inventory; local materials, soundproofing, limited equity

Soundprooofing enables people to live at greater density with less stress

* Lightweight, ease of installation

Import Replacement Center
Community Currencies could donate local money at-cost to local government and nonprofits, enabling millions of dollars of services to be provided without raising taxes and without paying interest on bonds. HOURS would be welcome everywhere when government agrees to accept them for tax payment.
PhilaHealthia

Glover teaches Metropolitan Ecology at Temple University, and is a "consultivist" for grassroots economic development. A community economist with a degree in City Management, he is the founder of community programs like Ithaca's HOURS local currency, Health Democracy, Citizen Planners, and the Philly Orchard project. www.paulglover.org
Posted in Uncategorized | Comments closed

More on the Intersection of Money and Spirit

8th
May. × ’10
From RSF Social Finance
April 20, 2010
By John Bloom

As I write about the intersection of money and spirit, I realize I have been conditioned throughout my biography to consider them as discrete – and it is thus a challenge and transformative indiscretion to speak of a connection between the two. I do not think it would be fair to characterize money and spirit as being in opposition, as they often are. Such a polarity would dishonor the genius that devised money in the first place. So, let me make a bold statement: Money is an inspired invention to account for and store value in order to free up enterprising people to serve each other and communities in the realm of economics.

As a device, money circulates so that individuals (and organizations) have the resources to bring their particular capacities into the economy for the overall well-being of the community (however one might want to define that). One result is that people’s material needs are met, although that only encompasses the tangible part of an economy. One might say the spirit of money lives on, not in the objects that denote it such as paper bills and coins, but rather in how it passes hands, with what understanding and agreements, and through what transactional rituals. For example, if I look at my economic self, I imagine that my personal inspiration – that which motivates me – adds value to the circulation of money, because of my intention of service. It is also an essential part of my process to be as sure as possible that the other party’s needs are met. This requires an additional reflective, evaluative, loop-closing step in the transaction process – all of which might come under the descriptive heading of reciprocity. This transactional process goes beyond any document commemorating the agreement to a living recognition of those involved in the transaction and the value of the relationship. In other words, through our transactions we become part of each other’s stories. This is a radically different construction of a transaction than we are conditioned to understand.

The power of money to subjugate rather than free us was at the center of Keith Haring’s monumental mural installation entitled The 10 Commandments (1985). Haring’s genius was that he communicated so much through limited graphic means. He did not set out to illustrate the biblical commandments literally. Instead, he based the paintings on his recollected experience of them as they play out in contemporary society. For example, he rather pointedly illustrated the degree to which money had become a false idol. We see the hand from above (a reuse of the early medieval trope of referencing God through the hand) tantalizing the hands below with a $0 bill. The hands from below are trembling, clamoring for the money though it has no value. The work is a direct commentary on how money has become a thing and an article of faith unto itself, devoid of spirit, and instead surrounded with projection of power, angst, and self-interest. It is no wonder that this and its accompanying paintings made people uncomfortable. The simplicity, accuracy, and directness of the critique can leave one unnerved and with two primary responses – denial, or a thorough renegotiation of one’s relationship to money.

In a second panel, the notions of money and media are conflated as a kind of double currency which is exercising power over the imitative behavior of the figures. One could assume that the television (as the stand-in for all media) has assumed the role of the god-like hand in the first panel.

The question remains, how might we reclaim the spiritual in money (and in ourselves) at the intersection of the two? Let me recount a brief interlude I had with my son recently when he asked me for some money. As I gave him the bills, he asked if there were any strings attached. Before I launched into the whole derivation of that expression from the world of marionettes, I found myself saying: “The money has no strings attached, it is the string.” This was met by the usual look of consternation. What I meant by the statement is that as money circulates, it carries with it intentions, agreements (hopefully), and a glimmer of the history of human consciousness. This string image is about what connects rather than controls or (in the case of marionettes, manipulates) us. This is a picture of interdependence. Of course, one can attach “strings” to money in the form of expectations or demands, but this comes with an obligation to make those expectations transparent and for the agreements to be accepted from a place of equality. Even if we create our own currencies and exchange systems, we will never escape the necessity of multi-lateral agreements as a basis for circulation.

Reclamation can begin with asking how I can use my money in a way that increases the value to all parties in the transaction. Engaging in the reflective processes needed to know this internally, and then engaging with others, will help to locate one at the intersection of money and spirit; the intangible aspects of transactions will then be enlivened alongside the ones traditionally accounted for. Keith Haring portrays the shadow side of our relationship to money. His works serve as a kind of warning. Painted 25 years ago they seem prescient. However, engaging in a transformative process is worth the effort and can help with renegotiating one’s relationship with money in order to see the spirit in it.

John Bloom is the Director of Organizational Culture at RSF Social Finance. If you enjoyed this post, look for John’s recently published book, The Genius of Money, on steinerbooks.org.

* Published by John Bloom
Posted in Uncategorized | Comments closed

Topics for BarCampBankSF3

6th
May. × ’10

I know there will be many different topics debated, but here are some topics I would personally like to discuss at the next BCBSF3.

  • Automatic discovery of payment methods / currency services accepted by buyer/seller.
  • Ripple-like settlement using OpenTransact.
  • PAN to URL (same as EAUT & Webfinger but for card PANs instead of email)
  • OpenPOS
  • PROWL/Twollars-like publication-oriented transaction processing
[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Comments closed

Ignorance is bliss

4th
May. × ’10

Yesterday I read through a fascinating paper called Opacity and the Optimality of Debt for Liquidity Provision. The main point is that welfare of participants is maximized when using debt instruments to trade, rather than, say equity or real assets. The reason is that participants will be less worried about a debt than by a piece of equity, so they will seek less information, which in turn will maximize the issuance of debt, and maximize welfare.

Of course, while all of this is fine, a serious financial crisis can happen when everyone starts doubting at once about the debt that no-one seemed to question at all.

What’s fascinating is that according to the authors: welfare is maximized when participants are equally ignorant of the actual quality of the debt and trade simply according to its face value:

In this economy government policies that increase transparency would reduce welfare. This would seem to be counter to the intuition built from the idea of efficient markets.

They do not stop there. They actually claim that the complexity of securitization, CDOs, etc. is good because it increases costs about figuring out the exact value, which in turns maximizes welfare because it facilitates trade as long as everyone is equally unwilling to do any homework (if I understand correctly):

Clearly, if complexity raises the cost of producing information, raises γ, this can be welfare improving. Suppose that agent A could choose a level of complexity for the security designed at t=1. This corresponds to choosing some γ less than a given maximum. For large w, agent A would always choose to issue the most complex security, the one with the maximum γ because this maximizes the amount of debt that will be accepted by agent B without triggering information production.

More, they even justify one of the roles of the central bank as maintaining the opacity and secrecy.

The lender-of-last- resort’s role is to exchange information-insensitive debt for information-sensitive debt, possibly at a subsidized price to prevent information production, or, to make the private debt, which has become information-sensitive, information-insensitive. This prevents the crisis from being worse…

[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Comments closed

Keynes quote

3rd
May. × ’10

“The ideas of economists and political philosophers, both when they are right and when they are wrong, are more powerful than is commonly understood. Indeed the world is ruled by little else. Practical men, who believe themselves to be quite exempt from any intellectual influence, are usually the slaves of some defunct economist. Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.”

[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Comments closed

When is Michael Moore going to make a movie about money?

2nd
May. × ’10

I watched Capitalism: a love story this Saturday night.

I didn’t think it was one of his best. Bowling for Columbine was my favorite.

I think Michael Moore failed on several accounts:

  • He vilified capitalism without defining it.
  • In particular, he didn’t distinguish capitalism and corporatocracy.
  • Most importantly, he didn’t dig deeper in the corporatocracy’s enabler: money.

When is Michael Moore going to stop beating around the bush and make a movie about money?

[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Comments closed

Experiments in workplace autonomy

2nd
May. × ’10
From Ode Magazine

Traditional employee management techniques are out of sync with human nature. Get ready for a renaissance of self-direction.
Daniel H. Pink | March 2010 issue

Photo: Dusanzidar/ Dreamstime.com

A little past noon on a rainy Friday in Charlottesville, Virginia, only a third of CEO Jeff Gunther’s employees have shown up for work. But Gunther—entrepreneur, manager, capitalist—is neither worried nor annoyed. In fact, he’s as calm and focused as a monk. Maybe that’s because he didn’t roll into the office himself until about an hour ago. Or maybe that’s because he knows his crew isn’t shirking. They’re working—just on their own terms.

Gunther has launched an experiment in autonomy at Meddius, one of a trio of companies he runs. He turned the company, which creates computer software and hardware to help hospitals integrate their information systems, into a ROWE—a results-only work environment.

ROWEs are the brainchild of Cali Ressler and Jody Thompson, two former human resources executives at the American retailer Best Buy. ROWE’s principles marry the common sense pragmatism of Ben Franklin to the cage-rattling radicalism of American community organizer Saul Alinsky. In a ROWE workplace, people don’t have schedules. They show up when they want. They don’t have to be in the office at a certain time—or any time, for that matter. They just have to get their work done. How they do it, when they do it and where they do it is up to them.

This appealed to Gunther, who’s in his early thirties. “Management isn’t about walking around and seeing if people are in their offices,” he told me. “It’s about creating conditions for people to do their best work.” That’s why he’d always tried to give employees a long leash. But as Meddius expanded, and as Gunther began exploring new office space, he started wondering whether talented, grown-up employees doing sophisticated work needed a leash of any length. So at the company’s holiday dinner in December 2008, he made an announcement: For the first 90 days of the new year, the entire 22-person operation would try an experiment. It would become a ROWE.

“In the beginning, people didn’t take to it,” Gunther says. The office filled up around 9 a.m. and emptied out in the early evening, just as before. A few staffers had come out of extremely controlling environments and weren’t accustomed to this kind of leeway. (At one employee’s previous company, staff had to arrive each day before 8 a.m. If someone was late, even by a few minutes, the employee had to write an explanation for everyone else to read.) But after a few weeks, most people found their groove. Productivity rose. Stress declined. And although two employees struggled with the freedom and left, by the end of the test period Gunther decided to go with ROWE permanently.

“Some people [outside of the company] thought I was crazy,” he says. “They wondered, ‘How can you know what your employees are doing if they’re not here?’” But in his view, the team was accomplishing more under this new arrangement. One reason: They were focused on the work itself rather than on whether someone would call them slackers for leaving at 3 p.m. to watch a daughter’s soccer game. And since the bulk of his staff consists of software developers, designers and others doing high-level creative work, that was essential. “For them, it’s all about the craftsmanship. And they need a lot of autonomy.”

People still had specific goals they had to reach—for example, completing a project by a certain time or ringing up a particular number of sales. And if they needed help, Gunther was there to assist. But he decided against tying those goals to compensation. “That creates a culture that says it’s all about money and not enough about the work.” Money, he believes, is only a “threshold motivator.” People must be paid well and be able to take care of their families, he says. But once a company meets this baseline, dollars and cents don’t much affect performance and motivation. Indeed, Gunther thinks that in a ROWE environment, employees are far less likely to jump to another job for a $10,000 or even $20,000 increase in salary. The freedom they have to do great work is more valuable, and harder to match, than a pay raise—and employee’s spouses, partners and families are among a ROWE’s staunchest advocates.

“More companies will migrate to this as more business owners my age come up. My dad’s generation views human beings as human resources. They’re the two-by-fours you need to build your house,” he says. “For me, it’s a partnership between me and the employees. They’re not resources. They’re partners.” And partners, like all of us, need to direct their own lives.

We forget sometimes that “management” does not emanate from nature. It’s not like a tree or a river. It’s like a television or a bicycle. It’s something that humans invented. As the strategy guru Gary Hamel has observed, management is a technology. And like Motivation 2.0, it’s a technology that has grown creaky. While some companies have oiled the gears a bit, and plenty more have paid lip service to the same, at its core, management hasn’t changed much in 100 years. Its central ethic remains control; its chief tools remain extrinsic motivators. That leaves it largely out of sync with the non-routine, right-brained abilities on which many of the world’s economies now depend. But could its most glaring weakness run deeper? Is management, as it’s currently considered, out of sync with human nature itself?

The idea of management (that is, management of people rather than management of, say, supply chains) is built on certain assumptions about the basic natures of those being managed. It presumes that to take action or move forward, we need a prod—that absent a reward or punishment, we’d remain happily and inertly in place. It also presumes that once people do get moving, they need direction—that without a firm and reliable guide, they’d wander.

But is that really our fundamental nature? Or, to use yet another computer metaphor, is that our “default setting”? When we enter the world, are we wired to be passive and inert? Or are we wired to be active and engaged?

I’m convinced it’s the latter—that our basic nature is to be curious and self-directed. And I say that not because I’m a dewy-eyed idealist, but because I’ve been around young children and because my wife and I have three kids of our own. Have you ever seen a 6-month-old or a 1-year-old who’s not curious and self-directed? I haven’t. That’s how we are out of the box. If, at age 14 or 43, we’re passive and inert, that’s not because it’s our nature. It’s because something flipped our default setting.

That something could well be management—not merely how bosses treat us at work, but also how the broader ethos has leeched into schools, families and many other aspects of our lives. Perhaps management isn’t responding to our supposedly natural state of passive inertia. Perhaps management is one of the forces that’s switching our default setting and producing that state.

Now, that’s not as insidious as it sounds. Submerging part of our nature in the name of economic survival can be a sensible move. My ancestors did it; so did yours. And there are times, even now, when we have no other choice.

But today economic accomplishment, not to mention personal fulfillment, more often swings on a different hinge. It depends not on keeping our nature submerged but on allowing it to surface. It requires resisting the temptation to control people—and instead doing everything we can to reawaken their deep-seated sense of autonomy. This innate capacity for self-direction is at the heart of Motivation 3.0 and Type I behavior.

The fundamentally autonomous quality of human nature is central to self-determination theory (SDT). Edward Deci, a professor of psychology at the University of Rochester, and Richard Ryan, a former student who is now Deci’s colleague, cite autonomy as one of three basic human needs. (The others are the need for competence and the need for relatedness.) And of the three, it’s the most important—the sun around which SDT’s planets orbit. In the 1980s, as they progressed in their work, Deci and Ryan moved away from categorizing behavior as either extrinsically motivated or intrinsically motivated to categorizing it as either controlled or autonomous. “Autonomous motivation involves behaving with a full sense of volition and choice,” they write in a 2008 article in Canadian Psychology, “whereas controlled motivation involves behaving with the experience of pressure and demand toward specific outcomes that comes from forces perceived to be external to the self.”

Autonomy, as they see it, is different from independence. It’s not the rugged, go-it-alone, rely-on-nobody individualism of the American cowboy. It means acting with choice—which means we can be both autonomous and happily -interdependent with others. And while the idea of independence has national and political reverberations, autonomy appears to be a human concept rather than a Western one. Researchers have found a link between autonomy and overall well-being not only in North America and Western Europe, but in Russia, Turkey and South Korea. Even in high-poverty non-Western locales like Bangladesh, social scientists have found that autonomy is something that people seek and that improves their lives.

A sense of autonomy has a powerful effect on individual performance and attitude. According to a cluster of recent behavioral science studies, autonomous motivation promotes greater conceptual understanding, better grades, enhanced persistence at school and, in sporting activities, higher productivity, less burnout and greater psychological well-being. Those effects carry over to the workplace. In 2004, Deci and Ryan, along with Paul Baard of Fordham University, carried out a study of workers at an American investment bank. The three researchers found greater job satisfaction among employees whose bosses offered “autonomous support.” These bosses saw issues from the employee’s point of view, gave meaningful feedback and information, provided ample choice over what to do and how to do it and encouraged employees to take on new projects. The resulting enhancement in job satisfaction, in turn, led to higher performance on the job. What’s more, the benefits that autonomy confers on individuals extend to their organizations. For examples, researchers at Cornell University studied 320 small businesses, half of which granted workers autonomy; the other half relied on top-down direction. The businesses that offered autonomy grew at four times the rate of the control-oriented firms and had one-third the employee turnover.

Yet too many businesses remain woefully behind the science. Most 21st-century notions of management presume that, in the end, people are pawns rather than players. British economist Francis Green, to cite just one example, points to the lack of individual discretion at work as the main explanation for declining productivity and job satisfaction in the U.K. Management still revolves largely around supervision, “if-then” rewards and other forms of control. That’s even true of the kinder, gentler Motivations 2.1 approach that whispers sweetly about things like “empowerment” and “flexibility.”

Indeed, just consider the very notion of “empowerment.” It presumes that the organization has the power and benevolently ladles some of it into the waiting bowls of grateful employees. But that’s not autonomy. That’s just a slightly more civilized form of control. Or take management’s embrace of “flex time.” Ressler and Thompson call it a “con game,” and they’re right. Flexibility simply widens the fences and occasionally opens the gates. It, too, is little more than control in sheep’s clothing. The words themselves reflect presumptions that run against both the texture of the times and the nature of the human condition. In short, management isn’t the solution; it’s the problem.

Perhaps it’s time to toss the very word “management” onto the linguistic ash heap alongside “icebox” and “horseless carriage.” This era doesn’t call for better management. It calls for a renaissance of self-direction.

This is an edited excerpt from Drive: The Surprising Truth About What Motivates Us by Daniel H. Pink, published by Riverhead Books. (c) 2009 by Daniel H. Pink.
Posted in Uncategorized | Comments closed

Economic History in 10 Minutes

30th
Apr. × ’10
Posted Apr 5, 2010 by Richard Heinberg

MuseLetter #215 / April 2010 by Richard Heinberg

Throughout over 90 percent of our species’ history, we humans lived by hunting and gathering in what anthropologists call gift economies. People had no money, and there was neither barter nor trade among members of any given group. Trade did exist, but it occurred only between members of different communities.

It’s not hard to see why sharing was the norm within each band of hunter-gatherers, and why trade was restricted to relations with strangers. Groups were small, usually comprising between 15 and 50 persons, and everyone knew and depended upon everyone else. Trust was essential to individual survival, and competition would have undermined trust. Trade is an inherently competitive activity: each trader tries to get the best deal possible, even at the expense of other traders. For hunter-gatherers, cooperation—not competition—was the route to success, and so innate competitive drives (especially among males) were moderated through ritual and custom, while a thoroughly entangled condition of mutual indebtedness helped maintain a generally cooperative attitude on everyone’s part.

Today we still enjoy vestiges of the gift economy, notably in the family. We don’t keep close tabs on how much we are spending on our three-year-old child in an effort to make sure that accounts are settled at some later date; instead, we provide food, shelter, education and more as free gifts, out of love. Yes, parents enjoy psychological rewards, but (at least in the case of mentally healthy parents) there is no conscious process of bargaining, in which we tell the child, "I will give you food and shelter if you repay me with goods and services of equivalent or greater value."

For humans in simple societies, the community was essentially like a family. Freeloading was occasionally a problem, and when it became a drag on the rest of the community it was punished by subtle or not-so-subtle social signals—ultimately, ostracism. But otherwise no one kept score of who owed whom what; to do so would have been considered very bad manners.

We know this from the accounts of 20th-century anthropologists who visited surviving hunter-gatherer societies. Often they reported on the amazing generosity of people who seemed eager to share everything they owned despite having almost no material possessions and being officially listed by aid agencies as among the poorest people on the planet. Anthropologists routinely felt embarrassed by this generosity, and, in one instance after another, after being gifted some prized food or a painstakingly hand-made basket, immediately offered a manufactured knife or ornament in return. The anthropologists assumed that natives would be happy to receive the trinkets, but the recipients instead appeared insulted. What had happened? The natives’ initial gifts were a way of saying, "You are part of the family; welcome!" But the immediate offering of a gift in return smacked of trade—something only done with strangers. The anthropologists were understood as having said, "No, thanks. I do not wish to be considered part of your family; I want to remain a stranger to you." It was the ultimate faux pas!

Here is all of economic history compressed into one sentence: As societies have grown more complex, larger, more far-flung and diverse, the tribe-based gift economy has shrunk in importance, while the trade economy has grown to dominate nearly every aspect of people’s lives, and has expanded in scope to encompass the entire planet.

With more and more of our daily human interactions based on exchange rather than gifting, we have developed polite ways of being around each other on a daily basis while maintaining an exchange-mediated social distance. This is particularly the case in large cities, where anonymity is fostered also by the sheer numbers of people one sees from day to day. In the best instances, we still take care of one another—through government programs and private charities. We still enjoy some of the benefits of the old gift economy in our families and churches. But increasingly, the market rules our lives. Our apparent destination in this relentless trajectory toward expansion of trade is a world in which everything is for sale, and all human activities are measured by and for their monetary value.

Humanity has benefited in many obvious ways from this economic evolution: the gift economy really only worked when we lived in small bands and had almost no possessions to speak of. So letting go of the gift economy was a trade-off for progress—houses, cities, cars, iPods, and all the rest. Still, saying goodbye to community-as-family was painful, and there have been various attempts throughout history to try to revisit it. Communism was one such attempt, and we know how that worked out. Trying to institutionalize a gift economy at the scale of the nation state introduces all kinds of problems, including those of how to reward initiative and punish laziness in ways that everyone finds acceptable, and how to deter corruption among those whose job it is to collect, count, and reapportion the wealth.

But, back to our tour of economic history. Along the road from the gift economy to the trade economy there were several important landmarks. Of these, the invention of money was arguably the most important. Money is essentially a tool to facilitate trade. People invented it because they needed a medium of exchange to make trading easier, simpler, and more flexible. Once money came into use, the exchange process was freed to grow and to insert itself into aspects of life where it had never been permitted previously. Money simultaneously began to serve other functions as well—principally, as a measure and store of value.

Today we take money for granted. But until fairly recent times it was an oddity, something only merchants used on a daily basis. Some complex societies, including ancient Egypt, managed to do almost completely without it; even in the U.S., until the mid-20th century, many rural families used money only for occasional trips into town to buy nails, boots, glass, or other items they couldn’t grow or make for themselves on the farm. In his marvelous book The Structures of Everyday Life: Civilization & Capitalism 15th-18th Century, historian Fernand Braudel wrote of the gradual insinuation of the money economy into the lives of medieval peasants: "What did it actually bring? Sharp variations in prices of essential foodstuffs; incomprehensible relationships in which man no longer recognized either himself, his customs or his ancient values. His work became a commodity, himself a ‘thing.’"

While early forms of money consisted of anything from sheep to shells, coins made of gold and silver gradually emerged as the most practical, universally accepted means of exchange, measure of value, and store of value.

gold bullionMoney’s ease of storage enabled industrious individuals to accumulate substantial amounts of wealth. But this concentrated wealth also presented a target for thieves. Thievery was especially a problem for traders: while the portability of money enabled them to travel for long distances to purchase rare fabrics and spices, highwaymen often lurked along the way, ready to snatch a purse at knife-point. These problems led to the invention of banking—a practice in which metal-smiths who routinely dealt with large amounts of gold and silver (and who were accustomed to keeping it in secure, well-guarded vaults) agreed to store other people’s coins, offering storage receipts in return. Storage receipts could then be traded as money, thus making trade easier and safer.

Eventually, goldsmith-bankers realized that they could issue paper receipts for more gold than they had in their vaults, without anyone being the wiser. They did this by making loans of the receipts, for which they charged a fee amounting to a percentage of the loan.

Initially the Church regarded the practice of profiting from loans as a sin—known as "usury"—but the bankers found a loophole in religious doctrine: it was permitted to charge for reimbursement of expenses incurred in making the loan; this was termed "interest." Gradually bankers widened the definition of "interest" to include what had formerly been called "usury."

The practice of loaning out receipts for gold that didn’t really exist worked fine, unless many receipt-holders wanted to redeem paper notes for gold or silver all at once. Fortunately for the bankers, this happened so rarely that eventually the writing of receipts for more money than was on deposit became a perfectly respectable practice known as fractional reserve banking.

It turned out that having increasing amounts of money in circulation was a benefit to traders and industrialists during the historical period when all of this was happening—a time when unprecedented amounts of new wealth were being created, first through colonialism and slavery, but then through the harnessing of the enormous energies of fossil fuels.

The last impediment to money’s ability to act as a lubricant for transactions was its remaining tie to precious metals. As long as paper notes were redeemable for gold or silver, the amounts of these substances existing in vaults put at least a theoretical restraint on the process of money creation. Paper currencies not backed by metal had sprung up from time to time previously; by the late 20th century, they were the near-universal norm.

Along with more abstract forms of currency, the past century has also seen the appearance and growth of ever-more sophisticated investment instruments. Stocks, bonds, options, futures, long- and short-selling, derivatives, credit default swaps, and more now enable investors to make (or lose) money on the movement of prices of real or imaginary properties and commodities, and to insure their bets, and even their bets on other investors’ bets.

Probably the most infamous investment scheme of all time was created by Charles Ponzi, an Italian immigrant to the U.S. who, in 1919, began promising investors he could double their money within 90 days. Ponzi told clients the profits would come from buying discounted postal reply coupons in other countries and redeeming them at face value in the United States—a technically legal practice that could yield up to a 400 percent profit on each coupon redeemed due to differences in currency values. What he didn’t tell them was that each coupon had to be redeemed individually, so the red tape involved would entail prohibitive costs if large numbers of the coupons (which were only worth a few pennies) were bought and redeemed. In reality, Ponzi was merely paying early investors returns from the principal amounts put down by later investors. It was a way of shifting wealth from the many to the few, with Ponzi skimming off a lavish income as the money passed through his hands. At the height of the scheme, Ponzi was raking in $250,000 a day, millions in today’s dollars. Thousands of people lost their life savings, in some cases having mortgaged or sold their houses in order to invest.

A few critics (primarily advocates of gold-backed currency) have called fractional reserve banking a kind of Ponzi scheme, and there is some truth to the claim. As long as the real economy of goods and services within a nation is growing, an expanding money supply seems justifiable, arguably necessary. However, a resource-consuming economy cannot continue to grow forever on a finite planet. Units of currency—which exist today mostly in the form of electronic bookkeeping entries—are essentially claims on labor and resources; and, as those claims multiply (with the growth of the money supply), and as resources deplete, eventually the remaining resources will be insufficient to satisfy all of the existing monetary claims. And so those claims will lose value, perhaps dramatically and suddenly. When this happens, paper and electronic currency systems based on money creation through fractional reserve banking will produce results somewhat similar to those of a Ponzi scheme: i.e., a few may profit, at least temporarily, but the vast majority will lose much or all of what they have.

Is this the end of the story? As society dramatically simplifies itself in the wake of fossil fuel depletion, will we revert to some form of gift economy? Or will we catch and steady ourselves on some intermediate rung on the ladder of economic development?

Only time will tell. Perhaps a general knowledge of our economic history can help us assess the options ahead and plan for a managed "money descent," just as some far-seeing Transition communities are planning for "energy descent."
Posted in Uncategorized | Comments closed

Beyond badges: currencies for online newspapers

30th
Apr. × ’10

When I see the Foursquare-style badges sprouting up in different places (most recently on Huffington Post), I can’t help but think of a section of Montesquieu’s satirical Persian Letters which is a collection of fake letters sent by two persian noblemen who are traveling through France. The section speaks about how the kind of France uses title of honour to finance his wars.

The king of France is the most powerful of European potentates. He has no mines of gold like his neighbour, the King of Spain; but he is much wealthier than that prince; because his riches are drawn from a more inexhaustible source, the vanity of his subjects. He has undertaken and carried on great wars, without any other supplies than those derived from the sale of titles of honour; and it is by a prodigy of human pride that his troops are paid, his towns fortified, and his fleets equipped.

Then again, the king is a great magician, for his dominion extends to the minds of his subjects; he makes them think what he wishes. If he has only a million crowns in his exchequer, and has need of two millions, he has only to persuade them that one crown is worth two, and they believe it. If he has a costly war on hand, and is short of money, he simply suggests to his subjects that a piece of paper is coin of the realm, and they are straightway convinced of it. He has even succeeded in persuading them that his touch is a sovereign cure for all sorts of diseases, so great is the power and influence he has over their minds.

Humor aside, there is this interesting connection between badges and actual money: sometimes titles/badges are a better way to have access to scarce resources, sometime they are the only way. More importantly, both are issued by the sovereign of the community and distributed by its agents.

I’m curious as to the actual benefits the badge holders will enjoy on the Huffington Post community. Will these badges unlock scarce resources ? At this point, their FAQ does not answer this question. I sent them an email and looking for their answer.

Also, I’m wondering how an actual Huff’ Post currency and balance could be computed, and work as an internal virtual currency. Sharing articles, commenting, writing articles, viewing ads and buying products advertised with US$ or donating US$ money would earn you Huff’ Post currency. On the other hand, reading articles would cost you Huff’ Post currency. Perhaps some advertised products would be available at a discount payable in Huff Post currency, which would cost Huff Post currency as well.

So if you are a big reader, you’d have a big negative balance and to not be viewed as a free rider by your social network, you could choose between participating more, buying more products advertised by the newspaper or giving money.  This would only require all users to be registered.

[Slashdot] [Digg] [Reddit] [del.icio.us] [Facebook] [Technorati] [Google] [StumbleUpon]
Posted in Uncategorized | Comments closed

BALTA’s Social Economy Research Program

29th
Apr. × ’10
BALTA’s Research Program – 2006-2011
What is BALTA?
BALTA is a regional coalition of community based organizations in the social economy and academic institutions
with an interest in research and studies on the social economy. It was created in 2006 to conduct research
directed towards better understanding and strengthening the social economy in Alberta and British Columbia,
Canada. BALTA is receiving funding from the Social Economy Suite program of the Social Sciences and
Humanities Research Council of CANADA (SSHRC) for a five year program of research.
BALTA’s research is broadly focused in four program areas/teams:
Social Economy Research Cluster (SERC) 1 – The Social Economy in Human Services and Housing
Social Economy Research Cluster (SERC) 2 – The Social Economy in Rural Revitalization & Development
Social Economy Research Cluster (SERC) 3 – Analysis, Evaluation, and Infrastructure
Mapping of the Overall Social Economy in Alberta and British Columbia
Each SERC includes community based practitioners and academic researchers. Individual projects are generally
led by one or two SERC members and frequently employ students as research assistants. The thematic division
between SERCs is in practice somewhat arbitrary. Research projects initiated by one team or another often
cross over into areas relevant to other SERCs. We also have several projects that were designed specifically as
“cross-cutting” projects linked to more than one SERC.
List of BALTA Projects (Effective April 2010)
(Completion Date or Anticipated Completion Date in Brackets)
SERC 1 Projects – The Social Economy in Human Services and Housing
A1–2007 Innovative Use of Housing Co-operative Assets (Completed 2008)
A2–2007 Co-operative Models of Social Care (2008 for initial reports; book to be published mid-2010)
A3–2007 The Social Purpose Capital Market in B.C. and Alberta (Completed 2009)
A4–2007 Role of Faith Based Organizations in the Social Economy (Completed 2009)
A5-2008 Affordable Housing Assessment and Strategic Planning, Kootenay Region (Completed Mid-2009)
A6-2009 The Fraser Valley Social Economy with Reference to Affordable Housing Provision and Related Support
Services (Mid-2010)
A7-2009 Co-op Housing Futures: A Spatial Design Research Approach (Mid-2010)
A8-2009 Creating a Database of Social Enterprise Capital Providers in BC and Alberta (Mid-2010)
A9-2009 Affordable Housing: Sustainable Management of Housing by Not-for-Profits and Co-ops (Completed 2009)
A10-2009 Role of Faith Based Organizations in the Social Economy – Phase 2 - The Role of Catholic Religious Orders and
the Mennonite Community (2011)
A11-2010 Success Factors for Recently Incorporated BC and Alberta Co-operatives (Fall 2010)
A12-2010 Rural Seniors Housing Needs in the West Kootenay Boundary Region (2011)
SERC 2 Projects – The Social Economy in Rural Revitalization & Development
B1–2007 Understanding the Role of the Social Economy in Advancing Rural Revitalization & Development (Ended 2007)
B2–2007 Sustainability and the Social Economy (Completed 2009)
B3-2007 Sustainability, Heritage Conservation and Sheltering the Social Economy (Completed 2009)
B4-2008 Social Economy Case Studies in Rural Alberta (2010)
B5-2008 Farmers’ Markets as Social Economy Drivers of Local Food Systems (Final results integrated with Phase 2 - B7)
B6-2009 Prospects for Socializing the Green Economy: The Case of Renewable Energy (Mid-2010)
B7-2009 Farmers’ Markets as Social Economy Drivers of Local Food Systems: Phase 2 (Mid-2010)
B8-2009 Social Economizing Sustainability (August 2010)
SERC 3 Projects – Analysis, Evaluation, and Infrastructure
C1–2006 Summary of Quebec Polices that are Supportive of the Social Economy (Completed 2006)
C2–2006 Nova Scotia Co-operative Development System Case Study – Phase One (Completed 2007)
C4–2007 Preliminary Profile of the Size and Scope of the Social Economy in Alberta and BC (Completed 2008)
C5–2007 From Social Economy to Solidarity Economy: Changing Perspectives in a Volatile World – Phase 1
(Completed 2007)
C6–20071 From Social Economy to Solidarity Economy: Changing Perspectives in a Volatile World – Phase 2
(Completed 2007)
C7–2007 Nova Scotia Co-operative Development System Case Study – Phase 2: Analysis of Application in BC and
Alberta (Completed 2009)
C9–2007 CED and Social Economy Policy Inventory in BC and Alberta – Phase 1 (2010)
C10–2007 Municipal Government Support of the Social Economy Sector (Spring 2010)
C11–2007 Credit Unions as a Financing Source for the Social Economy (Completed 2008 – no report)
C13-2008 Return on Taxpayer Investment for Training Businesses (Completed 2009)
C14-2008 Leadership in the Community Sector: Understanding the Challenges, Competencies and Needs of
Practitioners in the Social Economy (Completed 2009)
C15-2008 Taking Social Embeddedness into Account in Monitoring the State of the Social Economy and Community
Resilience (Fall 2010?)
C16-2009 Survey of Social Enterprises in Alberta and British Columbia (Mid-2010)
C17-2009 Building a Supportive Environment for Social Enterprise: Synthesis of SERC 3 Research (2010)
C18-2009 Procurement Policy & Market Development for the Social Economy: ExpandingMarket Opportunities for
Social Enterprise, Co-operatives, and Other Social Economy Businesses (Completed 2009)
Cross-Cutting Projects
D1–2006 Preliminary General Literature Reviews for Three BALTA SERCs (Completed 2007)
D2–2007 Leveraging Social Ownership of Proprietary Trademarks related to the Golden Mussel as a Base for Expansion
of Social Enterprise in Coastal B.C. Aboriginal Communities (2010)
D3-2008 Land Tenure and the Social Economy (Completed 2009)
D4-2008 Sustainable Infrastructure for the Social Economy: Cluster-based Social Enterprise Models (Completed 2009)
D5-2008 Credit Unions as a Financing Source for the Social Economy and Rural Community Re-investment
(Completed 2009)
D6-2009 Foundations for the Social Economy (Initial outputs Fall 2009; 2011)
D7-2009 Land Tenure and the Social Economy – Phase 2 (Mid-2011)
D8-2009 Credit Unions and Rural Reinvestment – Phase B (Mid-2010)
D10-2009 Advancing the Social Economy Through Networks and Collaboration (Mid-2010)
D11-2010 The Role of Social Enterprise in Employment Services in the British Columbia Context (Fall 2010)
Mapping Projects
E1–2006 Mapping Framework Development (Completed 2007)
E2-2007 Mapping the Social Economy in Alberta and B.C. – Phase 1 (Completed 2009)
E3-2008 Mapping the Social Economy from the Ground Up: A Neighbourhood Case Study (Fall 2009)
E4-2009 BALTA Mapping 2009-2010 – Survey, Survey Analysis, and Data Archiving (2011)
9777B Somers Road
Port Alberni, BC, V9Y 8N9, Canada
Tel: 250-723-2296
balta@xplornet.com
http://www.socialeconomy-bcalberta.ca/
BALTA gratefully acknowledges the
Posted in Uncategorized | Comments closed

The Share Food Program: Do good, feel good, eat good

28th
Apr. × ’10
http://sharefoodprogram.org/about_spa.htm

The SHARE Food Program is a nonprofit organization serving a regional network of community organizations engaged in food distribution, education, and advocacy. SHARE promotes healthy living by providing affordable wholesome food to those willing to contribute through volunteerism.

“Do good, feel good, eat good.”

A smart idea that brings community and healthy food together



What is SHARE?



SHARE — an acronym for Self-Help and Resource Exchange – is a program where people get a break on their grocery bills by exchanging volunteer time for the opportunity to buy affordable food. For each package of food purchased, we simply ask for two (2) hours of “good deed” time, whether at SHARE, other institutions in your community, or your own neighborhood.

Food packages (worth up to $45) offer meats, fresh fruits and vegetables and grocery items. SHARE purchases the food from growers, brokers and packaging plants. SHARE Food is never donated, government surplus, or salvage.

SHARE is unique: SHARE is for everyone; “If you eat, you qualify.” Everyone in the community can participate. Because it is for everyone, it can help break down barriers that divide people – barriers like race, religion, social and economic classes, gender and age. When we break down barriers, we can begin to see each other as real people, and begin to build community and neighborhoods.

SHARE is community service: Community service is defined as random acts of kindness, or service to benefit one’s neighbor or community. Anything you do for another person or organization without pay is community service. It might be helping a neighbor, teaching Sunday School, assisting a teacher, delivering meals to the elderly, organizing a group to clean up the neighborhood, setting up a crime watch, helping with scouts or little league, and many other things we may never have thought of! You decide. You report. SHARE trusts you to do your part!

SHARE is a partner in the community: SHARE operates through Host Organizations which are run by churches, community centers, schools, businesses, senior centers and tenant councils. Host Organizations have two responsibilities: the first is to register people for purchases of SHARE packages and to offer them ideas about community service; the second is to send participants to help bag food, and to pick up and distribute food on distribution day at their Host Organization.

In summary: SHARE is truly a Self-Help and Resource Exchange program. It is an opportunity for people to share their gifts with the community and get something in return. For some it means stretching their food dollars, while for others it is the difference between having food on the table or going hungry.

THE SHARE FOOD PACKAGE: SIMPLE AS A, B, C!



Affordable: SHARE food packages assure top value for your food-buying dollar. SHARE is simply a smart way to save dollars and help the community at the same time.

Basic: Basic foods and basic packaging are the heart of the SHARE food packages. Although they contain some processed foods, the majority of the food packages are made up of basic, wholesome foods families can purchase every month and prepare the way they like it.

Consistent: SHARE provides fresh, wholesome, healthy foods month after month, year after year. Our Value Package always contains meats, fresh fruits and vegetables, and staple items such as beans, rice, pasta, or cereal, plus a few specialty items.



HOW CAN YOU SAVE MONEY THROUGH SHARE?


Register: Fill out a monthly Menu/Order Form online, at SHARE or with a neighborhood Host Site.
Pay: You pay for the amount of whatever you buy from the menu. If you have your food delivered to your Host, you pay just $1 per package and 10¢ per preference item.
Volunteer: Give two hours of volunteer service in the community for each package of food you purchase.
Pick Up: Pick up your SHARE food at the SHARE warehouse or at the neighborhood Host on a scheduled food distribution day.
Receive: Receive approximately $35 to $45 worth of quality frozen meats, fresh fruits and vegetables, and shelf stable items at approximately 50% savings.
Register: Obtain a menu for the following month.



volunteer YOUR Way!



Here are just a few of the diverse activities SHARE shoppers have reported to us:

* Cooking for a sick neighbor
* Helping at a local church, school, library, hospital or senior center
* Baby-sitting for a friend or neighbor
* Serving at a homeless shelter, emergency assistance center, nursing home or other non-profit organization
* Coaching youth ball teams and acting as a youth leader or mentor
* Assisting at Host Sites with registration, transportation and distribution. Ask your Host Site what you can do
* Working in at the SHARE warehouse during a bagging week or on distribution days, or in the SHARE office any weekday.



SOME OTHER STUFF YOU PROBABLY WANT TO KNOW:

· SHARE Food Program, Inc. in Philadelphia , PA, is an independent organization that is not affiliated with any other existing or former SHARE entity nationally or internationally.

· SHARE is a non-profit corporation registered as a 501(c) 3 with the Internal Revenue Service and as a charity with the Pennsylvania Department of State.

· Donations to SHARE are tax deductible.
Posted in Uncategorized | Comments closed

The Cleveland Model and Micromanufacturing: An Opportunity for Collaboration?

27th
Apr. × ’10
From P2P Foundation
Kevin Carson
6th April 2010

The role of open manufacturing in “community bootstrapping”—i.e., the bottom-up economic development in struggling communities, using their own local resources—has been discussed more than once on the P2P Research and Open Manufacturing lists.

Experiments in commons- or cooperative-oriented local economies have also been a topic of interest. Most recently, my post on the cooperative economy in Salinas falls into this category.

Lately, the decaying rust belt city of Cleveland—aka “the Mistake by the Lake,” where the poverty rate is 30%—has attracted a lot of attention from the cooperative economics community with the Evergreen Cooperative Initiative. I argue in this article, among other things, that it’s an unprecedented opportunity for micromanufacturing enthusiasts to put their ideas into operation.

The micromanufacturing and open hardware movements are actively engaged in building the technological basis for the libertarian, decentralized manufacturing economy of the future. And right now Cleveland is engaged in the biggest experimental project around for building a relocalized cooperative economy. An alliance between the micromanufacturing movement and the Cleveland model would seem to be the opportunity of a century.


The Evergreen Cooperative Initiative is heavily influenced by the example of Mondragon. The project had its origins in a study trip to Mondragon sponsored by the Cleveland Foundation, and is described by Andrew MacLeod as “the first example of a major city trying to reproduce Mondragon.” Besides the cooperative development fund, its umbrella of support organizations includes Evergreen Business services, which provides “back-office services, management expertise and turn-around skills should a co-op get into trouble down the road.” Member enterprises are expected to plow ten percent of pre-tax profits back into the development fund to finance investment in new cooperatives.

The Evergreen Cooperative Laundry was the first of some twenty cooperative enterprises on the drawing board, followed by Ohio Cooperative Solar (which carries out large-scale installation of solar power generating equipment on the roofs of local government and non-profit buildings). A third and fourth enterprise, a cooperative greenhouse and the Neighborhood Voice newspaper, are slated to open in the near future.

The Initiative is backed by stakeholders in the local economy, local government and universities. The primary focus of the new enterprises, besides marketing to individuals in the local community, is on serving local “anchor institutions”—the large hospitals and universities—that will provide a guaranteed market for a portion of their services. The Cleveland Foundation and other local foundations, banks, and the municipal government are all providing financing. The Evergreen Cooperative Development Fund is currently capitalized at $5 million, and expects to raise at least $10-12 million more.

Besides the Cleveland Foundation, other important stakeholders are the Cleveland Roundtable and the Democracy Collaborative. The Roundtable is a project of Community-Wealth.org; Community-Wealth, in turn, is a project of the Democracy Collaborative at the University of Maryland, College Park. All three organizations are cooperating intensively to promote the Evergreen Cooperative Initiative.

This is one of the largest and most promising experiments in cooperative economics ever attempted in the United States, with an unprecedented number of local stakeholders at the table.

Putting conventional business enterprises under local, cooperative ownership is important, but it is only one leg of a three-legged stool. The two other legs of the stool, what is variously known as garage manufacturing or micromanufacturing, and the household and informal economy, are the subject of the rest of this post.

Building New Synergies: Micromanufacturing

As important as the cooperative model is, and as much as I admire efforts to build local economies on that model, changes in ownership alone are not enough. I get the impression that the primary focus of the Cleveland effort, so far, is on changing the structure of ownership and management, without much attention to the potential that new forms of production technology offer for freeing local economies from the need for external financing.

The orthodox model of community economic development is to encourage large-scale capital investment from outside as a source of employment, usually in the form of corporate colonization when local politicians can offer a sufficient tax break or subsidy to persuade some corporate home office to locate a plant in the local industrial park. But as Jane Jacobs pointed out decades ago, the best approach to community economic development is import substitution using local resources—particularly by putting formerly waste resources to use.

Recent developments in micromanufacturing technology coming out of the Fab Lab and hackerspace http://hackerspaces.org/wiki/ movements offer the potential of powerfully reinforcing efforts at import-substitution. Technological developments are causing the bottom to fall out of the price of producer goods. A garage full of CNC machine tools can produce what used to require a factory. Such garage factories, networked together with open source product design communities, can serve as the basis for flexible manufacturing networks with facilities even smaller and more affordable than those of Emilia-Romagna (see, for example, the 100kGarages project). And with the kinds of homebrew machine tools developed in the past few years by various open source hardware projects—open source lathes, routers, milling machines, cutting tables, and 3-D printers—the garage factory can be put together for under $10,000 (see, for example, the Open Source Ecology project’s plans for a Fab Lab). The practical effect is to make investment capital far less relevant as a bottleneck for local economic development. This dovetails with the strategy Jacobs recommended: Every technological change that reduces the capital outlays required for producing local consumption needs is a force multiplier, not only making import substitution more feasible but increasing its cost-effectiveness, and enabling local economies to do more with less.

There is enormous potential for fruitful collaboration between the Cleveland experiment and the micromanufacturing, Fab Lab and hackerspace movements.

What local resources exist in Cleveland right now for a networked micromanufacturing economy? Perhaps someone in our readership knows of someone in Cleveland with CNC tools who would be interested in joining the 100kGarages micromanufacturing network. Or someone in the Cleveland area with the appropriate skills might be interested in organizing a hackerspace.

Area universities are among the leading stakeholders in the Cleveland effort. Universities like Stanford, MIT and UT Austin have played a central role in creating the leading tech economies in other parts of the country, and the flagship project of the Fab Lab movement is the Austin Fab Lab created under the auspices of UT. Perhaps the engineering department at one of the universities involved in building the Cleveland Model would be interested in supporting local micromanufacturing projects. Or maybe some high school shop classes, or community college machining classes, would be interested in collaborating to build a local Fab Lab.

From the other direction, is anyone involved in networked manufacturing projects like 100kGarages, or in the Fab Lab and hackerspace movement, interested in feeling out some of the stakeholders in the Cleveland initiative?

Building New Synergies: Eliminating Barriers to Microenterprise

To repeat, it’s necessary to go beyond simple changes in the pattern of ownership that leave otherwise untouched the conventional model of business enterprise and treat current production technology as a given. Embracing new low-cost forms of manufacturing technology is one way to do this. But equally important is embracing the potential of old forms of production technology in the informal and household sector: the household microenterprise.

Micromanufacturing is a force multiplier because new, cheaper production technologies free local economies from dependence on external capital finance for organizing the local production of local needs. The microenterprise, on the other hand, is a force multiplier because it puts existing underutilized capital equipment to full use. The household microenterprise operates on extremely low overhead because it uses idle capacity (“spare cycles”) of the ordinary capital goods that most households already own.

The Cleveland initiative could achieve very high bang for the buck, in building a resilient and self-sufficient local economy, by eliminating all the local regulatory barriers to microenterprises operating out of people’s homes.

One of the greatest strengths of the alternative economy is its low capital outlay requirements and low overhead. The central effect of high capital outlays and overhead is to increase the size of the revenue stream required to service that overhead. Anything that reduces fixed costs also increases resiliency by reducing the size of the revenue stream required for basic survival. This is true of the small business enterprise, or of the “enterprise” of subsistence activity within the household. The lower the level of fixed costs and the revenue stream required to service them, the longer the periods both the small business and household can weather economic downturns and survive periods of low cash flow. For the small enterprise, this means the lower the volume of business required to keep it solvent, the larger the share of revenues that are a source of income free and clear, and the less meaningful the distinction between being “in business” and “out of business.” For the household, the larger the share of consumption needs that can be met either through direct household production for consumption or production for exchange in the informal economy, the less outside money income from wage labor is required for survival; hence, the household income pooling unit can survive with fewer wage earners and less full-time work.

Compare the household microenterprise to a conventional business. A household microbakery, for example, can function with virtually zero overhead cost because it uses an ordinary kitchen oven, refrigerator, dishwasher, etc. It pays no rent or mortgage besides what the residents would have paid anyway to keep a roof over their heads. So any income the home-baked bread brings in over and above the cost of ingredients is free and clear, and the microenterprise can ride out periods of slow business without piling up any debt.

But if the microbakery becomes sufficiently active to fully utilize the oven baking bread for the neighbors and farmers’ market, it may fall afoul of local zoning laws requiring operation to pay rent on a stand-alone piece of commercial real estate. Local safety codes may mandate expensive modifications of the structure, as well as expensive industrial size ovens and dishwashers. The result of this enormous capital outlay and overhead is the imperative to “get big or get out,” in order to service the fixed costs. A conventional business like this can’t afford to ride out periods of slow business, because the rent keeps coming due and the bank keeps demanding interest on the loans.

Other illustrations of the same principle include the out of work plumber who operates out of his van or truck, buying materials at the local hardware store and charging for straight parts and labor without the need to cover an employer’s cut or the high overhead of office rent and clerical staff. Or the unlicensed cab service consisting entirely of a family car and cell phone, without the $300,000 medallion. Or the beautician who operates illegally part-time out of her home, serving her friends and neighbors. Or the similarly unlicensed home daycare facility in which an unemployed person provides affordable care for the kids of her working neighbors.

When you consider the portion of such services that we consume that could be organized out of people’s homes, with a tiny fraction of the capital outlays and overhead mandated by local regulatory regimes, and with people directly transforming their own skills into a source of subsistence without the intermediation of a wage employer, the potential is absolutely revolutionary. If a significant portion of people in Cleveland with good sewing skills and a sewing machine started putting them to use for trade, and a significant portion of the unemployed and underemployed started turning to such home operations as their primary source of clothing—and ditto for home barbers and stylists, home-based daycare, plumbing, unlicensed cabs, bakers, etc.—it would be revolutionary.

Ted Trainer has argued that LETS systems and local currencies are virtually worthless unless they accompany the creation of new ways for the currently unemployed and underemployed to earn local currency through their own productive efforts. Otherwise, a LETS system becomes a glorified yuppie Green Stamps program where people earn official currency at their wage and salary jobs, exchange dollars for local currency, and spend it at participating local greenwashed enterprises. Trainer proposes Community Development Corporations to raise capital for new, local cooperative enterprises in which people can earn purchasing power in the local economy. But the most overlooked source of capital for employing people outside the wage system is the “plant and equipment” already located in people’s own homes: the ovens, sewing machines, home brewing equipment, garage workshops, and gardens.

Households already have the capital equipment and skills needed to meet a major portion of total consumption needs by such means, right here and now. And doing it, shifting that portion of demand from store goods purchased with wages to direct production for barter, would be—I repeat—revolutionary. It would be a devastating shift of economic activity from the corporate sector to the informal economy.

If such household production could be exchanged for the goods and services of larger, more conventional enterprises, within the framework of a local barter system like Tom Greco’s mutual credit clearing network, the effect would be revolutionary squared. Throw in garage microfactories into the mix, ignoring industrial patents and producing cheap generic replacement parts and accessories to keep mass-produced industrial goods in service and thwart planned obsolescence, and exchanging their services on the barter network with both the conventional cooperatives and the microenterprises, and we get revolution cubed!

So one of the most helpful things the local government could do in Cleveland would be to eliminate the regulatory barriers to low overhead household production.

Building New Synergies: Eliminating Barriers to Cheap Subsistence by the Homeless and Unemployed

So far I’ve used the three-legged stool as a metaphor for the place of cooperative business enterprises in a larger counter-economy. But perhaps there’s room for a fourth leg. No matter how large a share of the goods and services we consume can be produced and exchanged in the counter-economy, most people still bear one significant fixed cost that can’t be met outside the wage system: their rent or mortgage payment. And most of the possibilities for informal production go right out the window when a household lacks sufficient employment income to pay the rent or mortgage, and people consequently lose the roofs over their heads.

So the problem of “informal housing” needs to be addressed in some way as part of the larger agenda.

If the local Mayor’s office, police department and/or sheriff’s department is comparatively enlightened—and it also helps if they’re fiscally strapped by an eroding tax base and the requirements of fighting real, violent crime—they may be persuaded to move foreclosure evictions to a relatively low priority. Ideally, the Police Chief and Sheriff are smart enough to figure out that, while the resident and the house will probably still be around in five years, the Delaware-chartered bank that hold the paper on the house may very well not be.

Unused public buildings, decommissioned military bases and abandoned National Guard barracks, etc., might be opened as bare-bones homeless shelters, with such basis amenities as group toilets, water taps and hot plates, to be self-managed and self-policed by their own residents on the same model as the federal migrant worker camp Steinbeck described in The Grapes of Wrath. Or local government land might be opened as camping grounds with shared water mains and portable toilets. At the very least, the same leniency might be adopted unofficially toward squatters that is shown toward defaulting tenants and home-owners.

In any case, regardless of official policy in the Mayor’s office and City Council, those involved in the local cooperative initiative can provide political support to the evicted, squatters and homeless. Linking up politically with homeless advocates and creating publicity around evictions, and using all available tools of networked activism (like swarming) to arouse public sympathy and organize pressure, would probably be quite productive.

Conclusion

A sector of conventional enterprises reorganized on a cooperative basis is a very important part of a resilient local economy. But the synergies it could achieve in combination with a vigorous micromanufacturing economy of garage factories, and a thriving household sector of household enterprises—all coalesced into a single counter-economy—are almost unimaginable.
Posted in Uncategorized | Comments closed

Santa Rosa’s Share Exchange

24th
Apr. × ’10
Editor's Note: I had dreamed this space up for the lower Bay Area and there! Someone is already doing it in Santa Rosa! We should have one in every town, perhaps every neighborhood. I think shared physical space is more important than shared virtual space when it comes to relocalization.

The ShareExchange is a vibrant, "community-owned business" where people come to experience the cutting edge of local culture, cooperation and economic revitalization. The ShareExchange is home to a range of inter-relating activities. The diverse components of the business could stand on their own, but thrive when co-located.

The ShareExchange will be a significant contributor to growing the new local green economy. This includes incubating neighborhood-scale micro enterprises, new economic tools and green job information and training. It is envisioned that the ShareExchange will also be THE central place to get information on businesses and non-profits working on any element of sustainability and social equity.


ShareExchange Kiosk Open House on Prezi
Who will the ShareExchange Serve?

Community Members
The ShareExchange is likely to first appeal to the growing "do-it-yourself" (DIY) creative community and people interested in sustainable living practices. As the ShareExchange grows in recognition, it will become frequently used by under-served families and neighborhoods who directly benefit from the sharing culture and saving money. Geographically, the Exchange will be the closest place in the urban core to get food essentials, fresh produce and hardware. It will also be the only visitor-serving business along Santa Rosa Creek and the Prince Memorial Bike Path. Residents and visitors will enjoy the goods and services in such an attractive and convenient location.

Businesses
Our development team will be soliciting existing businesses to expanding their enterprise with a "business outpost" at the ShareExchange. These will be our Major Tenants. Businesses who are GoLocal members will have first priority. Businesses with documented triple bottom line accounting practices will also have high priority. This goes for the major tenant slots as well as kiosk rental and sponsorship.

We have a lack of public gathering places focused on community well being. We believe that creating a vibrant place for people to gather, learn and experience will have an accelerating affect on the Sustainability Movement in Sonoma County. We hope to play a small role in a positive future -- and place matters.
What will it look like?

*An organized place to share things (tools, toys, sporting goods, household items, bikes & vehicles)
*Walking or biking to a central neighborhood place for daily goods and services
*Fixing & fabricating things with a major focus on materials reuse
*Neighborhood-scale micro enterprise incubation - things like backyard food gardens, repair businesses, recycling & reuse businesses
*Celebrating local arts & culture with an element fun and entertainment
*Healthy food market with a focus on "EAT LOCAL" and "DRINK LOCAL" featuring GoLocal members
*Local economy tools: The Sonoma County Time Bank, chore/services exchange, GoLocal Rewards headquarters and a future community reinvestment program
*Enriching classes that promote healthy living and community cooperation
*Job and skill training with a focus on the new local, green economy

The Need

Communities across the country are in need of a new type of economic revitalization -- a type that is based on relocalization of basic needs and essential goods. Localizing food production, bringing back local manufacturing and reintroducing cooperatives are all pieces of this puzzle. The ShareExchange model is a central location where these things happen under one roof. It is a hub for sustainable living and incubating a vibrant local economy.

While some of the services offered in the ShareExchange would work in a virtual setting, many of the services would not work online and require a physical place. The sharing of goods in one example where physical space is required to store the goods and provide a place for pick up and drop off. The social aspect of a physical gathering place should also not be underestimated. According to the Project for Public Spaces, gathering places provide opportunities for many things including:

*Health and activity within a community
*Improved social interaction
*Increased cultural exchange & understanding
*Economic vitality
*Civic engagement
*Environmental sustainability

Benefits of the ShareExchange

*People save money by sharing and being part of the cooperative.
*We reduce unnecessary consumption, therefore reducing many environmental impacts.
*Uses art, sustainability and localization as the drivers for economic development.
*Is a source of green job experience and education.
*Promotes and markets micro-enterprise incubation.
*Offers expansion opportunities for existing local businesses.
*It is a community gathering place in the urban core for residents and visitors.
*Enhances and highlights our local bohemian culture.

Projected Open Date: September 1, 2010
Space: 8,400 s.f. plus outdoor space
Location: 420 First Street, Downtown Santa Rosa, CA
Zoning: CD-7 - mixed use, downtown core.
The site is located within the Santa Rosa Gateways Redevelopment Project Area
Posted in Uncategorized | Comments closed