RESTORING ECONOMIC MEMORY
From monetary socialist & capitalist institutions to human-resource culture.
Monetary Institutional Socialism and Capitalism are really two sides of the same coin, both are schizoid fragments of a once ‘indigenous’ (Latin = ‘self-generating’) whole resulting from the disintegration of money from community values as a once integrated whole system of cultural memory. As memory is stored in the body, heart and mind every citizen-participant-stakeholder, when organisations or corporations operate institutionally without this attention, they fail. Both focus their accounting modules within Institutional, Commercial and Industrial economies but ignore the primary Domestic accounting upon which ‘economics’ (Greek = ‘care and nurture of the home and family’) is built. In their competition for self-created scarce resources, socialism and capitalism continually react and blame each other when they are complementary parts of a whole.
The word "money" is believed to originate from a temple of Hera, located on Capitoline, one of Rome's seven hills. In the ancient world Hera was often associated with money. The temple of Juno Moneta at Rome was the place where the mint of Ancient Rome was located. The name "Juno" may derive from the Etruscan goddess Uni (which means "the one", "unique", "unit", "union", "united") and "Moneta" either from the Latin word "monere" (remind, warn, or instruct) or the Greek word "moneres" (alone, unique).) ultimately from Mnemosyne Egyptian goddess of fertility, memory and her nine Muses (origin of ‘museum’).
Indigenous String-Shell from continents and Oceania (Pacific) around the world integrated ‘community value’ functions through accounting processes so as to provide comprehensive memory for all contributions, which are fragmented in today’s ‘economy’ . Production Societies or Guilds organised young apprentices to elder masters receiving recognition for their labour and knowledge progressively across the course of lifetimes. Accounting procedures integrated the following community values:
· ‘Capital’ (Latin ‘cap’ = ‘head’ or ‘decision-making’ knowledge
· ‘Currency’ (Latin ‘currere’ = ‘to run’ or ‘condition of flowing’)
· ‘Condolence’ (Social-Security)
· Diplomatic ‘Conveyance’ compensations in shared resource harvesting for any damage caused by one group or nation to another.
· Communication integrating values of ecology and economy.
· Collegial ‘education’ (Latin = ‘leading forth from within’) or progressive ownership from young apprentice to elder master. Experience and research based education accredited these values apart from the memorization accreditation of schools today.
· Costume as a function of group affiliation.
· And more.
The disintegration of ancient indigenous integrated Community Value functions can be seen as arising from a number of factors including competition for a scarcity of resources caused by the cutting down of the indigenous mixed multi-level orchard gardens and replacement by agriculture, the centralisation of power employed to manage scarcity and the disintegration of indigenous ‘checks and balances’ from many integrated governance systems and disciplines. In scarcity, humans domestically enslave animals thus developing conditions for human-animal disease pools, massive continental epidemics and in the case of the horse, exploitive human economies far outreaching ecological capacities. The human mind can encapsulate itself in fear so as not to be able to listen to the greater wisdom of the whole body. In allegory, human society can encapsulate itself in fear when its institutions and ultimately the minds which govern it are based in fear. Indigenous checks and balances found in Section A. HOME & INTRO for subsection 1) Indigenous Circle of Life are strength based designed around human abilities to continually reintegrate diverse human factors and thus overcome tendencies for disintegration of processes and encapsulation of fragments. Interaction between indigenous and exogenous forces are universal to all regions of the earth. Exogenous over-reliance on lower annual crops represented by agriculture, the destruction of the mixed multi-level orchard, the desertification of lands and human indigenous restoration of sustainable culture and these lands has happened many times before on every continent.
ACCOUNTING as MEMORY
Accounting and money are systems of socio-economic ‘memory’ through which cultures compensate effort so as to equilibrate labour contributions over lifetimes. It is important that accounting be decentralised so that like the human body, memory from each dimension (eg. hands, organs, sight, smell, touch, kinetics etc are able to pose their unique perspectives side by side with other possibly opposing or divergent sensations is sovereign. When we are labouring, all of these multiple sensations have many complex dimensions which are beyond sentient memory capacity in informal systems. Labour can be physical, mental and various combinations of both body and mind. All social animal species such as bees and ants have systems of formal communication and memory for their labour contributions in order to maintain energy-in / energy-out equilibrium for the individual and group. Our Mutual-Aid committee’s hope is to rebirth an indigenous Tiohtiake through indigenous economic recognition and collaboration. We need to identify intentional and mutually supportive clusters who are willing to live, work and create economic recognition together. Indigenous Knowledge takes us beyond capitalism or socialism for sustainability in our time.
SEE ALSO: Section C. RELATIONAL ECONOMY subsection 2) PARTICIPATORY ACCOUNTING for an introduction to integrated Production Society, String Shell Accounting
DOMESTIC as the core of INSTITUTIONAL, COMMERCIAL & INDUSTRIAL ACCOUNTING
Exogenous (Latin = ‘other-generated’) world view is based on working in detached institutional, commercial and industrial jobs and bringing the money home to detached nuclear domiciles. Indigenous peoples live in multi-home dwellings accounting for all labours, centering collected home settings and occupants as a foundation for institutional, commercial and industrial activities. Critical numbers of 100 individuals per multi-home complex which Longhouses (apartment-like) or Pueblo (townhouse-like) afforded enabled producers and consumers specialised within the home and community. (eg. providing collective child, elder, handicapped care, food preparation, harvesting, clothes-making, house-building and repair as well as community services across groups of clustered buildings such as water systems, humanure processing, crop surveillance etc.) By applying these multi-home accounting practices to present apartment and townhouse groups, it’s possible for residents, renters, condo-owners and interested individuals and families to join together their rents and equities towards mortgages and ownership. Individuals and caucuses specialising in goods and services are able to develop secure relational economies with invested residents and thus the foundation for larger business services to larger community, nation, continent and world.
WHOLE BODY NEUROLOGY
In the graphic given one can see the difference between hierarchal mindsets based on the brain as the supposed only repository of human memory and the right hand whole body as a repository of human body throughout. When fear has encapsulated human experience, the tendency is to panic and shut down communications with divergent perspectives. These perspectives as shown in the Both-Sides-Now Equal Time Recorded Dialogue section are key for the body to conceive in three dimensions. In states of fear the body literally shuts down 3-D perception in order to impose 2-D control by the human brain. The brain is meant to be a coordinating nexus of information from all parts of the body, learning from both similarities and from differences of sensory input. When fear dominates humans build 2-D institutions which reinforce dominant sensations and ignore diversity. Colonial societies are built upon control mechanisms growing from fear-based institutions which do not account for domestic contributions as well as ignoring whole stakeholder groups. Monetary capitalism represents a shut-down of accounting among diverse stakeholder groups till only the labours of the original founders are accounted for in capital share ownership. This has spread till only money invested by monetary-advantaged individuals and families are recognised as ‘owners’. Part of the cycle once shut-down of memory input has started, is that Founders (initiators, innovators, entrepreneurs, elders etc) invest themselves responsibly but other stakeholders without recognition do not make responsible inputs. The Founder thus feels isolated, exhausted from long investments to create and enormous risk to personal and family well-being and livelihood. Other stakeholders without responsibility and often in patterns of consumption to assuage their own fears and dis-integrity, seem cold and uncaring to the founder who further isolate themselves. Thus in the body and in society develops an ignorance for the wisdom of each sensory and kinetic part of the body or society’s memory.
Many socialists representing only limited stakeholder groups, have incomplete understandings of social dynamics. The problems of single stakeholder dominance in Cooperatives, Non-Profits, NGOs and other forms of social enterprise stem from lack of systematic recognition systems / accounting for all contributions as well as a lack of distinguishing for each stakeholder's contributions and distinct group interests. One-member / one-vote does not recognise diverse contributions or distinguish distinct interests in various stakeholder groups. Each individual is disposable in a system which places the group above the individual not recognising that groups are systematically built from individual participation. The operation of these systems usually being grant dependent, personal livelihood and inclusion are not recognised as sacred. A co-op manager is unable to sign a contract with members for specific specialised labours based in share remuneration and progressive ownership. Without share recognition most citizens and members having family and other obligations do not continue to contribute collectively. Not having printing presses to print money (counterfeit), these organisations have no options. This lack of recognition leads to a dominance of single stakeholder bureaucratic mechanisms.
To give an example the following article web-link is included. Building Socialism from Below: The Role of Communes in Venezuela article by Susan Spronk & Jeffery Weber http://globalresearch.ca/index.php?context=va&aid=19714 on Venezuelan socialism has numerous important mistakes, which have plagued a rediscovery and implementation of indigenous self-generating economies. There are important differences between indigenous heritage and the institutional socialism described here, not as written by Marx, Engels, Morgan or other primary researchers reported on indigenous peoples of their time, but as misinterpretations by institutional socialist bureaucrats. Marx drew many conclusions from reading Lewis H. Morgan writings on the Great Law and other aspects of Iroquois democracy and North-east nations. These do not refer to one-member / one-vote socialism as described in the Venezuela article. While monetary capitalism’s misinterpretation of human economic relations is the largest source of world suffering, the socialist Russian (the world’s largest co-op movement in 1917), Chinese, eastern European, Cuban and other communist experiments also suffer grave losses from co-op misinterpretation. One cannot be but saddened that an ‘economic’ (Greek = ‘care and nurture of the home and family’) foundation is not looked at more closely. Indigenous economy works with all stakeholders.
Formal dialectic processes such as ‘debates’ (French = ‘de’ = ‘undo’ + ‘bate’ = ‘the fight’) Both-Sides-Now BSN equal-time recorded dialogues are essential to communication and resolution of whole systems’ design. When a single sensory or stakeholder perspective dominates through fear-based encapsulation, debate re-stitches these perspectives back into whole body communication and a 3-D conception. Individuals and organisations can formally collaborate diverse perspectives and capacities in areas of research and development R&D or conflict resolution through BSN. Indigenous societies around the world used dialectics as an important check and balance to maintaining participatory systems. Please refer to the article and graphics found in section D. subsection 1) BOTH SIDES NOW for further exploration of physiological foundations of 2-D economics.
PROCESS: Essentially individuals pose questions or challenges to those with whom they are sharing resources asking for a BSN session. Typically 90 minutes will allow sufficient speaking time per discussant 45 minutes to be able to inter-pose position, idea, logics, perspective and facts equally and correspondingly with the other. An audio or video recorder makes a record of what is said or demonstrated. Each speaker has the floor while their stop watch runs recording the time. Dialectics with time-based accounting and progressive ownership could have renewed communism and co-ops but all were missing from bureaucratic co-ops.