FreeSchool=Co-Op+Friendship🔁? @freeschool@qoto.org

#POLITICS ... I don't have time for... banks... food... politics! 💲🏦💲🚀

Your actions are your politics
(Many types of Politics)

You do have power in... #Food #Tech #BigTech #STEM #money #banks #housing #war #welfare government #energy #Bank #extraction #uspol #ukpol

#FreeSchool Quote #Quotes

#POLITICS ... I don't have time for... banks... food... politics! 💲🏦💲🚀

Your actions are your politics
(Many types of Politics)

You do have power in... #Food #Tech #BigTech #STEM #money #banks #housing #war #welfare government #energy #Bank #extraction #uspol #ukpol

#FreeSchool Quote #Quotes
💻 🏦 💲 📈 🚀 💰

What humans are not always good at:

Measuring how much you need to stop filling a container so one does not to overfill the container and spill it. Also making it more transportable helps by fulling it less.
🌊 🍾 drinks etc

EXAMPLE: Hot tea full in a mug as you walk back from the kitchen (or try to walk back spilling it) to the TV and then sit on sofa - spilling more on to your lap!)

This tip will save you a lot of tea, wet carpet and wet pants.

Posting Guidelines and Common Sense Rules
+ W.A.I.T. (“Why am I talking?”)

(pasted from https://naascommunity.org/landing (halfway down page)

To better understand the vibe of this community before you request to join, we will share the posting guidelines below. Please join only if you resonate with them.

But first, a few details:

Network Posting Guideline
The principle of reverence

Instead of patronizing you with guidelines about being respectful, I would like to invoke the principle of reverence. Reverence is the awareness that one is addressing sacred beings. It is not the same as solemnity; it includes humor, playfulness, and ease as well.

To maintain reverence means noticing habits of polarization and judgment that arise in the presence of difficult information or difficult emotions. Although this community is conceived as a sanctuary, inevitably it will mirror the divisions and conflicts of the outside world. The answer is not to avoid them or to plow them over with positivity. Rather, I invite us to hold them in a non-ordinary way.

Specifically, that means that we help each other

to express anger without diverting it onto hate

to hold grief without diverting it onto despair

to share compassion without diverting it onto pity

to interpret each other's words generously

to let go of being right and seeming smart

to value each person’s unique window on the world

to be willing to see each other fully, shadow and gold

to be willing to be truly seen ourselves

Challenging material is sure to come up in any community once it progresses past initial politeness. Here, our exploration of a new story will reveal our own unconscious beliefs and habits of separation; that is, the ways in which we still see and act from an old story.

If we can hold reverence through that process in our own community, which will surely mirror the divisions and conflicts of the larger world, then there is a chance for the world to move toward peace as well. To the extent we succeed in holding reverence, we establish a precedent and prefigure a possibility.

It is much easier for me to admit I was wrong, when I’m in an environment where no one is shamed for holding wrong beliefs. It is much easier for me to speak my truth, when others are welcome to speak theirs. It is much easier for me to question my beliefs when humble people surround me. In a community that provides such conditions, each member can grow beyond where they could alone.

A call to inquiry and W.A.I.T. (“Why am I talking?”)

Gigi Coyle, my dear friend and a teacher of the Way of Council, offers a mantra for speaking in circle that I think can be profitably translated into online conversations. The mantra is W.A.I.T. – “Why am I talking?”

... (more at https://naascommunity.org/landing - halfway down page)

Agree? [BOOST IF SO] - read the video !

#Monero has some core principles with #Privacy and #Ethics embedded during it's making...

(this has it's uses & #utility).
It's not exactly another #Bitcoin.

Nothing is perfect - but the negative maths and #war #mentality makes bad Banks super #bad [ 💣 ✈️ = 🔥 🏘️ 🔥 🇺🇸 🔫 ]

FAR MORE EVIL 🇺🇸 🏦 📈 🤑 💰 🌍

#SHRUG / #RESIGN THE BANKS
RESIGN THE #MONEY
#RESIGN = CONTROL
#RESIGN = TYRANNY TODAY
#ULTIMATESHRUG FOR #BANKS IN PICTURE...

Test #FreeSchool

Good video overall and at the end something of a good point:

💰 Taxes Drive Money
✊ Tax forces the need for mney
🇦🇨 Tax legitimizes demand for money for it's own leader's will and society ideas

⬇️ #Video info: ⬇️
Money Did Not Come From Barter - It Came From Blood Feuds

- Professor L. Randall Wray

📼 https://inv.nadeko.net/watch?v=X-D5FERQzU4

Professor L. Randall Wray, discussing the origin of money, which forms the foundational conception of money in Modern Monetary Theory. The usual origin story for money as given by economists is that humans began by bartering in markets, but that this was difficult because of the "double coincidence of wants" problem: I have to have something you want and you have to have something I want, right now, or else we can't trade.

From this, a medium of exchange is selected by an evolutionary process, beginning with seashells and beads, and eventually settling on gold.

Then, the story goes, people discover that gold is sort of burdensome to carry and difficult to protect, so they arrange to keep it with the village goldsmith. The goldsmith hands out receipts, and people realize that these receipts can be used as money in place of the gold. This is, supposedly the beginning of paper money. Then the goldsmith realizes that not everybody will come to claim their gold on the same day, so the goldsmith can create receipts from thin air and spend or lend them as money. This is, supposedly, the origin of bank lending, or credit money.

The biggest problem with this story is that there's no historical evidence for it whatsoever, nor do we observe barter-based markets today within the tribal societies that are still around. The reason is obvious: if you're living in a small tribe, you know everybody. You don't need exact, proportional, spot-trade equivalence of the kind used in barter if you're doing all of your business with your cousin, or your neighbor. In practice, we find that these kinds of societies arrange themselves along informal credit relations: I'll help you out a bit here, then you'll help me out with something else later.

This is problematic for the barter story because it doesn't involve quantitative relations, ie. there are no prices. When you are engaged in repeated informal credit with your cousin, you don't need to keep track of exactly who owes whom how much, nor what kind of goods are exactly equivalent to other goods.

The time when you DO want exact proportional equivalence is during punishment for crimes. This is the ancient tribal tradition of "weregild," or "man price," in which tribal societies would draw up detailed codes of law specifying fines imposed for specific crimes. Without these kinds of legitimated official punishments, violence would tend to cycle into blood feuds. Weregild is instituted in tribal societies to stop the blood feuds and revenge cycles.

So while exchange of goods for daily subsistence involved no prices, these lengthy schedules of fines would have exact, detailed prices for everything to be found in the village, to tell you what sort of payment would absolve you of your crimes. If the prices weren't viewed as fair, then the warring families would not be satisfied and the revenge would ensue.

From these fine schedules arises naturally the concept of the "unit of account," that is, money as a social measuring unit, which is used to measure the value of things. Almost always a measure of a weight of grain, this could serve as a common basis for specifying fines. Ie. cutting off somebody's ear would require paying 50 shekels, while cutting off their nose would require 70 shekels, etc, which a detailed listing of how many shekels a chicken was worth, how many a cow was worth, etc.

Next, as societies grew larger such that not everybody knew all of their neighbors, the concept of rough credit equivalence was transformed into exact credit. That is, instead of an informal IOU between neighbors, you could record (in some form) an IOU for an exact quantity, and this IOU could be transferable. These IOUs would get denominated in the unit of account used for the schedule of fines, and connote a obligation for general value ('you owe somebody something worth 50 shekels') rather than a specific good ('you owe me 10 pigs').

And finally, the schedule of fines would be managed by some sort of authority, which today we would call "the state." Fines might have originally began as payments to the victim's family, but along the way became payments directly to the authority, for use in the "public purpose." The authority could also issue IOUs in exchange for goods, and did so. When authorities would levy these fines, they would have realized that they could require the fine to be paid in the authority's own IOU, which would create a demand for that IOU (also denominated in the unit of account). The authority would be able to spend its IOUs to anybody in the community, then that person would spend that IOU with the person who owed the fine, and finally that person would use that IOU to satisfy the fine.

Today we call these state #IOUs "currency" and we carry them around in our wallets.

#IOU #Finance #Economy #GiftEconomy #Banks

" All #War starts with money "
- #FreeSchool