My Manifesto for the UK Post Brexit (Part 2 – Politics and Economics)

Here are some thoughts on Political Structures and the Economy:

 

Political Organisation

I would want to legislate Proportional Representation for a fairer reflection of the political will of the people, with coalitions becoming the norm, leading to a more collaborative and conciliatory form of politics, involving real engagement with and empowerment of local people in their communities.

Political conversations in local communities will mean that politicians and public servants do not come up with good ideas and “do things to people”, but rather learn to form environments of participatory leadership where co-commissioning becomes the norm. “No decision about me, without me, is for me.” (Leeds Poverty Truth Challenge). This is part of the new politics we need.

Sovereignty can be understood in several ways. From my perspective there are two competing narratives that frame the debate. Sovereignty can be the right to self-govern, to be in charge of our own future and rule in such a way to ensure that this happens – that is to insist that our own freedoms matter the most and we may have to suspend the freedom of others to ensure this happens. The alternative view of freedom is rooted in the idea of ‘essential kenosis’, i.e. that true sovereignty is not the domination of the other, but a self-giving, others-empowering love. I would see this latter definition of Sovereignty to be the basis of a more human kind of leadership. Leadership is something which is from among, rather than something which is lorded over others.

I would continue with town and county councils run on this basis, with two nationally elected houses, one based in the north and the other in the south.

Economy

I would start with the breaking up of banks into smaller, regional units, encouraging a multiplicity of options, especially encouraging credit unions and cooperatives. This is a well thought through idea of what to do with RBS, as championed by the New Economics Foundation. This will ensure local lending for local people, businesses and initiatives which will lead to a more sustainable system, more similar to the German or Danish model, both of which have ridden financial storms more easily than those where larger and centralised banks are allowed to dominate the market.

there needs to be a recognition that in all of economic history that we know of, only 3 countries have ever been in surplus and each case this was in a very unusual circumstance and for a short time. The obsession with balancing the books is a nonsense. (A national economy is nothing at all like a household! For instance, we do not have a bank in our back gardens that can print money, nor do we have rich friends living with us, to whom we give special privileges whilst making others work for very little pay, refusing to help them out, but rather telling them they need to have better aspirations and work harder).

A fair society involves creating local environments in which people can work and work pays well, so that a hard days work does not still leave someone unable to afford food, shelter and warmth. A fair society means that when you are unable to work or go through a time of hardship, you will be cared for appropriately. We would encourage the formation and strengthening of unions on this basis.

We need an economy that does not allow organisations to have their headquarters in the UK, but put their profits into other nations, whilst avoiding their fair share of taxation. The UK has many reasons to attract companies here, other than low tax rates and if companies wish to hold the UK to ransom, they can go elsewhere. Instead we will build relationships with those companies that will pay a fair and living wage, ensuring a fair share of profits and contribute to the wellbeing of the economy. Trickle down neoliberalism is failing the vast majority of people, and so we will develop this new economy together.

Sacred Economics – Gift 2

Eisenstein uses his opening chapter on Gift to set a contrast for the rest of Part 1 of his book. He is introducing us to the notion that economics and the use of our money, in particular, is a sacred thing.

Charles paints a picture using the natural world around us to challenge the perception that evolutionary biology is a cut throat, competitive business , which is all about survival of the fittest, driven by our “selfish genes”. He argues that in nature, “headlong growth and all out-competition ¬†are features of immature ecosystems, followed by complex interdependency, symbiosis, cooperation and the cycling of resources.”

The violent, competitive, growth-driven, accumulative, oppressive, marginalising and hoarding economic of today is an aberration. It is time for humanity to enter a new phase of life. It’s grow up time! “Money may not disappear anytime soon, but it will serve a diminished role even as it takes on more of the properties of the gift. The economy will shrink (do not fear this!) and our lives will grow!”

It is crazy that money was originally a means of connecting gift with need. Yet now we often find ourselves in deadening jobs out of economic necessity, with crazy phrases like “I can’t afford to do that,” or “the cost of living is so high.” But CE goes to town on this! “Our purpose for being, the development and full expression of our gifts, is mortgaged to the demands of money, to making a living, to surviving. Yet no one, no matter how wealthy, secure, or comfortable, can ever feel fulfilled in a life where those gifts remain latent. Even the best paid job, if it does not engage our gifts, soon feels deadening, and we think, “I was not put here on earth to do this.”

The day of falsely separating our world out is over. There is no sacred/secular divide, everything we do and touch is sacred, because life is sacred and we need to start viewing both work and economics as truly sacred things. In the next blogs I will explore what Charles calles the ‘Economics of Separation’, its main components and how it has landed us in the mess we find ourselves in.

When we stare the beast in the face, we will see that we are tired of its ugliness and want to be part of a movement that is far more creative and beautiful. Surely, we do not want to align our lives with something which causes devastation and destruction but rather that which perpetuates life in all its fullness. We are tired of being commodities, we want to be gifts. The way we use money will form a part of this story, as we recover together a new economics for a reimagined future of reconciliation and peace. If we begin to choose to enter the economy of gift then surely every mountain can made low and every valley raised up – an economic level playing field, where lambs can play with lions!