By Peter North
Is traditional cash easily a discourse? Is it simply a socially developed unit of trade? If cash isn't really an exact factor, are humans then unfastened to make collective agreements to exploit other kinds of forex that will paintings extra successfully for them? Proponents of “better cash” argue that they have got created currencies that worth humans greater than profitability, making sure that human wishes are met with average bills and first rate wages—and aiding neighborhood economies that emphasize neighborhood sustainability. How did proponents advance those new economies? Are their claims valid?
Grappling with those questions and extra, funds and Liberation examines the studies of teams who've attempted to construct a extra equitable global by way of inventing new kinds of cash. proposing in-depth profiles of the buying and selling networks which were built either traditionally and extra lately, together with neighborhood trade buying and selling Schemes (England), eco-friendly money (New Zealand), Talente (Hungary), and the barter method in Argentina, Peter North exhibits how using foreign money has been redefined as a part of political motion, revealing fantastic political ambiguity and a nuanced figuring out of the capability and bounds on substitute currencies as a resistance practice.
Peter North is lecturer in geography on the college of Liverpool.
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Additional info for Money and Liberation - The Micropolitics of Alternative Currency Movements
She argued for multiple social monies, arguing that because people give different values to the exchange relationships they enter into, we cannot see one form of money as dominating others or one form of exchange logic—commodiﬁcation—as dominating others based, for example, on affection, politics, or emotion. We react against the use of the “wrong” sort of money or a “wrong” use of money, such as giving money as a gift or as a declaration of love or paying for sex. ” Can “tainted money” be cleaned up, for example, when a Maﬁa boss makes a donation to his church?
Bread feeds us, and clothes keep us warm, but, as Lapavitsas wrote, “If the social dimension of money were taken away, only metal disks, pieces of paper and book entries would remain. Money must be immediately and directly social, otherwise it would not be money” (Lapavitsas 2003, 50–51). Money, then, has social and economic functions that give it meaning. But to what extent are these malleable? Sociological conceptions of money locate its role less in facilitating the circulation of commodities between optimizing self-interested individuals (the economistic model) than in contributing to the construction of society and helping us navigate our way through complexity and diversity.
At times, monetarist Milton Friedman’s professed attachment to liberalism and markets and opposition to big government suggests that he would support a liberalization of forms of money. In Capitalism and Freedom (1962, 39) he argued: A liberal is fearful of concentrated power. His objective is to preserve the maximum freedom for each individual separately that is compatible with one man’s freedom not interfering with another man’s freedom. He believes that this objective means that power should be dispersed.