Remember David Graeber, the anarchist monetary anthropologist - "Debt - the first 5000 years"?
This is not by Graeber.
I had posted this as part of a series of articles in another thread, then having read through it again decided it merits a separate thread.
He makes a number of historical claims which I find fascinating, now I have no idea how accurate they may be.
Comments?
What's all the fuzz about money?
Debt-free money may well be the solution to restoring a sane monetary system.
. . . compound interest remains a phenomenon that violates physical and mathematical law, meaning that unpayable debts must be cleared periodically through major systemic breakdowns and deleveraging on a massive scale.
But what happens when society is in ecological overshoot, using 1.5 times more than the earth's generative capacity already? Then the problem of compound interest becomes a dramatic impediment to the survival of the human race where interest-based money is directly responsible for the destruction of the biosphere. The existence of capitalism, debt and interest-based money are intimately intertwined. What needs to be understood is that "interest" is not a natural, trans-historical feature of money.
Negative interest
Indeed, traditional "pre-modern" societies were marked by the use of negative interest money, whose loss of value reflected the ongoing decay of natural resources (and the "physical" nature of the money was itself subject to decay). In Bernard Lietaer's excellent new book, New Money for a New World, of which I read part in the manuscript version, has a very interesting section on medieval Europe before the 14th century, where the European population doubled in just three centuries.
In the "Brakteaten" system of the European Middle Ages, Lietaer writes, people had to give their coins back every four to six years, for example, five coins in exchange for four. The result was that accumulation of money was not very profitable, meaning that those with money had very good reason to invest it into productive resources or to lend it out, which was itself a core reason for the economic wellbeing of that time.
In this period, Lietaer writes, farmers enjoyed a five day working week, which included not just the day of the Lord, but Blue Monday, the day of the family, as well as more than 100 religious festival days. Female skeletons in the cemeteries of the time showed them to be quite tall, a sign of excellent health. However, after the defeat of the Cathar heresy, the French king re-introduced centralised royal money and interest. According to Lietaer, the results soon proved to be catastrophic and the 14th century was plain horrible.
Lietaer offers an interesting hypothesis - that it was not the plague which destroyed the High Middle Ages, but actually the dislocation through centralised money, which decimated the social fabric and allowed the plague to make easy inroads. By that time, the social pressure of the banking and merchant sectors became such that the Church slowly abandoned its opposition to usury. As the historian Jacques Le Goff has argued, it even introduced the idea of Purgatory, so that bankers could pay off their sins and shorten their punishments.
. . .
This is not by Graeber.
I had posted this as part of a series of articles in another thread, then having read through it again decided it merits a separate thread.
He makes a number of historical claims which I find fascinating, now I have no idea how accurate they may be.
Comments?
What's all the fuzz about money?
Debt-free money may well be the solution to restoring a sane monetary system.
. . . compound interest remains a phenomenon that violates physical and mathematical law, meaning that unpayable debts must be cleared periodically through major systemic breakdowns and deleveraging on a massive scale.
But what happens when society is in ecological overshoot, using 1.5 times more than the earth's generative capacity already? Then the problem of compound interest becomes a dramatic impediment to the survival of the human race where interest-based money is directly responsible for the destruction of the biosphere. The existence of capitalism, debt and interest-based money are intimately intertwined. What needs to be understood is that "interest" is not a natural, trans-historical feature of money.
Negative interest
Indeed, traditional "pre-modern" societies were marked by the use of negative interest money, whose loss of value reflected the ongoing decay of natural resources (and the "physical" nature of the money was itself subject to decay). In Bernard Lietaer's excellent new book, New Money for a New World, of which I read part in the manuscript version, has a very interesting section on medieval Europe before the 14th century, where the European population doubled in just three centuries.
In the "Brakteaten" system of the European Middle Ages, Lietaer writes, people had to give their coins back every four to six years, for example, five coins in exchange for four. The result was that accumulation of money was not very profitable, meaning that those with money had very good reason to invest it into productive resources or to lend it out, which was itself a core reason for the economic wellbeing of that time.
In this period, Lietaer writes, farmers enjoyed a five day working week, which included not just the day of the Lord, but Blue Monday, the day of the family, as well as more than 100 religious festival days. Female skeletons in the cemeteries of the time showed them to be quite tall, a sign of excellent health. However, after the defeat of the Cathar heresy, the French king re-introduced centralised royal money and interest. According to Lietaer, the results soon proved to be catastrophic and the 14th century was plain horrible.
Lietaer offers an interesting hypothesis - that it was not the plague which destroyed the High Middle Ages, but actually the dislocation through centralised money, which decimated the social fabric and allowed the plague to make easy inroads. By that time, the social pressure of the banking and merchant sectors became such that the Church slowly abandoned its opposition to usury. As the historian Jacques Le Goff has argued, it even introduced the idea of Purgatory, so that bankers could pay off their sins and shorten their punishments.
. . .
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