Time for trade

There are many reasons to yearn for a relocalisation of our economies. Beyond the immediate importance of reducing the carbon dioxide emissions associated with the pointless transport of goods across vast distances when those goods could be made domestically, there is also the building of community that emerges when we engage in economic relationships, and the increased awareness of our environment that comes when we use its resources to meet our needs.

Although the barriers to rebuilding local economies seem great, they are in fact mainly mental barriers. We are no more useless than our ancestors: we could make the things we use in our everyday lives. The reasons we exploit Chinese people to do this work for us, leaving them poor and ourselves alienated and unskilled is merely because we go along with the rules of this economic game. We need to step outside the game.

One important first step is to think of what we do when we make useful things as a hobby rather than a job. If we operate according to the 'time is money' mantra of capitalism we would never do anything, since it will always be cheaper to buy stuff from a corporation that employed children poverty wages to make it somewhere in the Far East.

Next we need to decide what our role will be in the new local economy. It is no good bemoaning the loss of local economies and repeating how much you would like to buy more local products. If you are not a producer as well as a consumer the local economy will not happen. Deciding whether you are to become a forestry manager or a cosmetics manufacturer is necessarily a rather intuitive process! Go with your passions, backed up by a little smart thinking about unused local resources. If your product is made from something other people locally view as waste, so much the better.

And finally, you need to exchange with others locally. The Argentinian model of the barter market is useful for this. It is something like a table-top sale but where exchange takes place in local 'money' or coupons you have produced yourself rather than in pounds sterling. This recreates the genuine markets of old, and is a fun and sociable way to buy stuff, as well as meeting our ancesteral longing for flocking and foraging!

So get creative! Get active! And most of all: get trading!

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New Labour's Puritan Agenda

It was the 19th-century Danish philosopher Søren Kierkegaard who said that the more insane and irrational a proposition the more faith is required to believe it, and the more effort required to prop up that belief. He was, as the forerunner of existentialist philosophy in an era dominated by the established church, referring to the Christian doctrine. But we might make a similar critique today of the Labour government's ideology of work which has been redolent of the frenzied rhetoric of the lay preacher, in the case of Tony Blair, and the musty smell of the manse that hangs around Gordon Brown.




John Smith, Blair's predecessor as Labour leader, was also a fervent member of the Church of Scotland. In 1993 he edited a collection of essays entitled Reclaiming The Ground: Christianity And Socialism. The book was produced by the Christian Socialist movement, which numbers many leading Labour ideologues amongst its members, most prominently Tony Blair. In his foreword to Smith's collection Blair wrote:




"Christianity is a very tough religion... It is judgemental. There is right and wrong. There is good and bad. We all know this, of course, but it has become fashionable to be uncomfortable about such language. But when we look at our world today and how much needs to be done, we should not hesitate to make such judgements. And then follow them with determined action. That would be Christian Socialism." Yes, Tony, and that would also be the explanation for the horrendous misjudgement to invade Iraq.




In terms of their denomination, most of the contributors to this short but telling book are Methodists. Paul Boateng begins his essay with the statement that "The Labour Party owes more to Methodism than to Marxism". So it is worth noting that doctrines of Methodism were taken by EP Thompson in his classic study The Making of The English Working Class as the prototype of the disciplined worker. The creation of the punctual and punctilious workforce required by capitalist production systems was far from straightforward, as our ancestors were understandably loath to give up the many "holy days" they enjoyed each year.




This problem was solved by the invention of the ideology of work. It was the Methodists who invented the concept of the "calling": one's work-role in life, as assigned by God in some lottery that was both random and unavailable for inspection. The role of the good Christian was to work hard within whatever calling "God" had assigned, hence the following lines, typical of many Methodist hymns: A servant with this clause, Makes drudgery divine; Who sweeps a room as for thy laws, Makes that and the action fine The "clause", of course, is to perform the act in God's name.




Perhaps the line about making drudgery divine is most telling in terms of Labour's attitude to work policy. It is particularly sickening to learn that the author of this simple hymn, George Herbert, was himself a wealthy aristocrat and MP for Montgomery.




According to the 17th Century theologians, to question one's position in life, particularly one's work-station, was to question God's plan, and hence blasphemous. This was the ideological justification for the creation of disciplined workers, but the weapon that was used to achieve it was fear. Success in one's allotted station was taken as a sign of being favoured by God, and so increased one's likelihood of finding a place in heaven after death. People's energy and time was to be stolen here on earth in return for a promise of eternal life. No wonder Thomas Paine wrote that: "Of all the tyrannies that affect mankind, tyranny in religion is the worst; every other tyranny is limited to the world we live in; but this attempts to stride beyond the grave and seeks to pursue us into eternity." Tweet

Shit: We're All in it Together!

Amongst many excellent regular events that take place in Stroud are the coffee-house discussions, where, over biodynamic refreshments, we put the world to rights. The quality of the presentations is excellent and for people who think they know it all already (or is that just me?), it is amazing how much you learn every month.

This month's theme was water. The presentations were wide-ranging: water as a cause of war, a source of disease, a fascinating part of our local landscape. The most important message was that 'Water is an energy issue'. Some 5% of world energy is used in pumping our water . . . and sewage.

You can't talk water, it seems, without also talking dirty. We learned how it is fairly recently that we have used water as profligately as we do now, largely as a channel for taking our wastes out of sight and out of smelling distance, thus effectively removing them from our minds. But not from the environment, of course. For they remain just a short distance from us, in rivers and seas, decomposing and providing a friendly home to bacteria and viruses.

Yet just as I have had to learn on the farm that dung is our friend, so can we form a much closer relationship with our wastes. It emerged that many who were at the discussion already proudly fill piss-pots which they use as compost activators. Human 'solid waste' still seems hedged around with taboos, as I have felt impelled to head it round with quotation marks. It can provide excellent fertiliser when treated suitably.

The solutions to the problem of water and waste are very local indeed. The model appears to be to turn your home into a water recycling unit. By taking the rainwater from the roof and the barely soiled water pumped to your home and circulating them you can minimise the need to bring water in and send sewage out.

Why aren't more people doing this? The pressure of the market and of making profits appears to be the culprit again. It is at the points that water enters and leaves the home that profits can be made, hence the political pressure to keep us all tied into a vast, bureaucratic water system rather than playing our role as part of Nature's water cycle.

So, a lot was learned, although the content of the learning was perhaps something we already knew. The economic system Marx called capitalism is just not a very good way of organising things, and taking more responsibility and doing things on a smaller scale can usually work better. A simple, but important message that is being relearned through various more or less savoury media.

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A Rose by Any Other Name . . .

Notable local permaculture gardener Helen Pitel has been teaching us all how to 'Name that Plant!'. Today we reached the noble yet humble rose. Through its history we can trace the evolution of our own culture--our movement away from and back towards Nature.

The dog-rose is native to Britain. It is the small rather unimpressive pink flower, with five petals and yellow stamens that we see in our hedgerows. It is the same plant that yields beautiful orange-red hips in the autumn. Each one has ten times the Vitamin C content of an orange, hence their importance in the Hedgerow Harvest campaign of World War II.

By crossing this native species with Damask roses from the Middle East and musk roses from the Himalayas a huge range of sweet-scented flowers were created. Their seasonal habit of flowering only during June was soon conquered once the China roses were discovered. These flowered right through to the autumn, extending the rose season.

But during the twentieth century rose breeders strayed even further from Nature. By crossing tea roses from China with the existing crosses they achieved a mass of celebrity blooms. Many were named for human celebrities such as Elizabeth of Glamis (the Queen Mother), Princess Diana and Lilli Marlene. The hybrid tea is a rather obvious, in-your-face, sort of rose. It grows to a uniform height, has large bright flowers, but carries no scent, lacks reslience and is vulnerable to disease.

Helen drew our attention to the Peace cultivar, one of the most popular roses of the twentieth century. Ironically it was developed from stock sent from France to the USA during World War II, following the invasion of France by the Germans. You can see it growing around the war memorial in Nailsworth.

As the public's affection for the showy and artificial has declined, rose breeders are developing more natural, interesting and highly-scented blooms, known as English roses, which are also rich in oil. British monarchs have tradtionally been annointed with rose oil, but supplies had dwindled due to the popularity of the hybrid tea, and so the tradition had to be missed for this current Queen's coronation. Prince Charles is a keen rose gardener and is collecting the oil for his own coronation.

And just to prove that gardeners have a sense of humour, as well as a sense of cultural history, Helen told us a joke that gardeners have about the yellow rose the Lady Hillingdon rose--that she is no good in bed but great up against a wall.

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There's No Way Like the American Way

I spent a small but significant amount of time yesterday searching for a cost code to justify the spending of 60 pence. I mention this partly, I confess, to get the frustration and rage that caused me to scream in my office and cause consternation to my colleagues out of my system. But also to offer it as an example of how, in an era where the accountant is an unlikely king and accountability is espoused on all fronts, the petty is rigorously enforced whereas fraud on a grandiose scale is routinely ignored.

I am thinking, you will have guessed, of corporate fraud, of the type practised by Enron executives. Inflating the value of your stock by counting money you haven't received or even invoiced for yet. That particular techniques, known as counting 'unbilled receivables', was invented by the leading accountancy firm then called Arthur Anderson. Oil companies also engage in this creative accounting when, as Shell recently admitted it had done, they overestimate the value of their reserves, which, in oil companies terms, is the value of your company's assets and hence your stock.

It appears that the rule is, the more preposterous the fraud the more unlikely it is that we will notice. As Kierkegaard famously pointed out about Christianity, if you want to get a whole mass of believers you need to create a really big lie.

Which brings me to the money system: the biggest example of fraud that it is virtually impossible for us all to avoid. Galbraith pointed out that the gap between one financial collapse and the last is roughly equal to the length of time it takes those who suffered to forget about it. You can find it detailed in economics books, but who is daft enough to wade through those?

So, here is a brief quotation from Galbraith about how the last crash came about:

'Speculation begins when a price is going up and the presumptively wise expect a further increase. They buy and thus produce the inrease. More buy, and more and yet more are attracted. Each price increase affirms the good sense of those who have bought before. Those who doubt are reviled as creatures of defective imagination. The buying and the supporting mood continue until the available supply of mentally vulnerable, economically viable buyers is exhausted. Then come the changed views of the prospect, the rush to get out, the pressure now of creditors demanding repayment of the loans that financed purchase, thus forcing sale. In short, the crash.'

Sound familiar? I wouldn't be taking on too much debt if I were you. If you own bricks and mortar it is still yours after the crash. But if you own debt it will not be very much use to you. Tweet

Humour is a carbon-free resource

I had an interesting experience yesterday at the ACRE conference on Rural Life, largely a bunch of rural development workers gathered together at Keele University. We had been invited to share the experiences of the Transition Towns, Rob Hopkins as an introductory plenary speaker and then both of us in workshop sessions.


As many will know, Rob is a great and very entertaining speaker. He started by telling a joke. He has worked in permaculture for many years and also eco-building. The use of local, natural building materials has inevitably led to an endless stream of jokes about the three little pigs, to which Rob's response is that the moral of the joke is not to avoid building with straw but to make sure you don't let pigs build your house!


The conference was encouraging from many points of view. The culture is changing and new lines of conflict are being drawn. There are fairly conventional people now coming to understand that it is the economic system and especially the growth addicition that is the underlying problem. One speaker who is part of the government's Academy for Sustainable Communities (don't ask!) took issue with Burberry's decision to move production to China (see blog of 31st January) which he concluded was bad for rural communities, bad for the environment, but good for profits.


Rob's presentation was full of humour. He quoted one proponent of the Peak Oil thesis who had suggested that using biofuels as a substitute for petroleum offers us the tempting prospect of 'starving to death in a traffic jam'. Some of the oral histories they have gathered in Totnes and the futuristic thinking from schoolkids, including a visionary episode of Top Gear from 2030 where the presenter compares the relative merits of different piggyback rides, had the crowd roaring.


Rob's own take on the need for shifting the economy in Totnes to a position with more local resilience was summed up in his analogy of a cake. We used to make the cake and import the icing and cherries; now we import the cake and only make the icing and cherries. He ended with a quotation from Vandana Shiva: 'the uncertainty of our times is no reason for the certainty of hopelessness'.

Humour emerged in the workshops too: a lady from the Peak District explaining local confusion over the concept of 'peak oil', and a chap from Derbyshire describing local planners as coming from the late Cretaceous and long overdue for a meteor strike. The conference was a tribute to human nature. To our ability to laugh in the face of disaster, to share hopes and fears and to respond to challenge with creativity and enthusiasm. No wonder the presentations about the Transition Towns went down so well. Tweet

The Just Price

I did a delightful piece of shopping today. I bought a mohair and wool shawl from a local trader at Nailsworth market. Ok, it was so hot that I could hardly bear to touch it, never mind try it on, but I know I will feel the benefit by October, and besides it was purple.


Having rushed back to my friends with my purchase I faced a difficult situation when Odi, who had recommended I buy it, commented on the excellent price of £5. This was the price she had been offered; I had paid £15. In fact I was prepared to offer £20.


I felt quite happy with the £15 I had paid, but realising that Odi had been offered only £5 made me ask various questions. In fact, I didn't feel I had been cheated. I felt that £15 was the right price. I wondered whether the trader had assessed the relative incomes of Odi and myself and decide the price to ask. Or whether she just thought Odi might be a better haggler--as she herself confirmed.


I never haggle. I decide what I am prepared to pay and if the price is too high I move on. If the price quoted is too low I feel a little uncomfortable but buy the thing if I want it. But I am beginning to think that haggling may be a way of balancing the needs of the buyer and the seller. So when we pay far over the odds for tat during our foreign holidays we may justify this as redistributing wealth, and the traders may have their suspicions that we have more money than sense amply confirmed.


So what is the meaning of a price in the global market? The price is fixed by all sorts of factors beyond our control and enforced by the corporate storeholder. It doesn't respond to the needs or situation of the buyer or seller, as might be enabled by haggling. And what is a bargain? Is it really any more than the exercise of their superior power by the person who has been allocated more money in the unjust global system?


In Medieval times the price of most goods was actually fixed in a pseudo-religious fashion. It was considered unGodly to charge too much for something. The guilds controlled production and they also controlled price. Most of the methods used to make money today, including buying when something is plentiful and selling when it is in shortage, or buying in one market and selling more expensively elsewhere were outlawed by the guild. If you committed these crimes or sins you were thrown out of the guild, which meant the end of your livelihood.


I know I'm going to enjoy wearing my shawl, but I'm still left wondering whether I would enjoy it more or less if I had paid £5 for it. Tweet