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The Moneyless Economy Is Thriving in America

The Moneyless Economy Is Thriving in America
Posted by jj on Feb 27, 2024 in Environment, Newsworthy, Background, Intersectional Issues
The Moneyless Economy Is Thriving in America

The free and shared goods economy is creating community resilience and alternatives to trash culture for millions of people.

By April M. Short

Humans have a serious stuff problem. We keep making and buying new things when most of the time we could find those things in great condition, secondhand. Instead, we’re making trash at such a rate that an unfathomable 40 percent of the ocean’s surface is now covered in trash islands, and there is literally more than a ton of trash for each one of the 8 billion people on this planet (9 billion tons, and growing).

If these heaps of waste (the lion’s share of which is produced by corporations rather than individual households) aren’t mortifying enough to drive people toward the free economy of reuse, maybe the lack of a price tag is—especially given the staggering wealth gap and cost-of-living crisis in the United States. Whatever people’s reasons might be for participating, the free, moneyless economy is flourishing in America.

Roughly 250 million people were still visiting Craigslist worldwide each month in 2022, 27 years after the site was launched in 1995—and many of those Craigslist users are posting and sharing goods under the site’s popular “free stuff” section. About eight years after Craigslist was launched, Freecycle Network came online in 2003. More than 9 million Americans were still using Freecycle as of 2020, which I detailed in an article that year. And then there’s the relatively young Buy Nothing Project, which turned 10 years old in July of 2023. In addition to providing a digital space where people can request things they need, post things they’re giving away, and share gratitude, one of the B corp’s social benefit model goals is to encourage people to organize community and local events around buying nothing.

Buy Nothing

Walking on the beach with their children in Washington where they both live, Buy Nothing’s co-founders Liesl Clark and Rebecca Rockefeller became alarmed at the amount of trash—and in particular microplastics—they were seeing along the shoreline. Clark says the two of them started the Buy Nothing project in 2013 first as a “social experiment” to try to slow the cycle of waste in their own community.

“What we found with that first experiment in our own hometown—which we’ve since seen replicated over and over and over thousands of times—is that when you start sharing with your neighbors, whether you’re borrowing or lending or whatever, you’re actually also launching a traditional gift economy where you can ask for whatever you need or give away anything that is legal to give away,” Clark says. “What happens is that people start to get to know their proximal neighbors. First of all, it’s convenient to pick something up from someone who lives really close by versus going to a store to buy something.”

In the localized gift economy that can start to form, people begin to source materials within what is called a circular economy.

“You keep those items circling throughout the community, which means that you are connecting with each other,” she says. “The stuff is right there, but in order to get the stuff and to perpetuate this culture of reuse, you’re actually also getting to know your neighbors.”

Clark says the project was the co-founders’ way of taking action toward a solution to stave off waste.

“There’s: ‘reduce, reuse, recycle,’ and with this we were thinking, how about just ‘refuse,’” she says. “Before you go out and buy that thing, especially that plastic thing, consider asking your neighbor for it.”

Clark points out that rather than each household needing to own its own individual garden tools, camping gear, lawn mower, baking supplies, and so on, neighbors within a community could be sharing these items. Chances are that the tools or other resources we need to perform any given task are available right down the street.

“Someone might have some cake pans that they can loan out to you for that baking project,” she says. “We don’t have to outfit all of our homes with exactly the same stuff. We can actually connect with each other and borrow those things. I have someone coming over to borrow some camping gear soon, for example.”

Over the years, Buy Nothing has been gaining popularity—not through any marketing on the part of the organization but through word-of-mouth and organic growth, Clark shares—with about 7.5 million people around the world participating in their local Buy Nothing Facebook group; as of 2023, there were 7,500 of these social media-centered community branches, and counting. The Buy Nothing app, which has only been around for about two years, is also zeroing in on 1 million users, and Clark says it is getting about 1,500 new users a day through just organic growth, without any marketing.

During the early years of the COVID-19 pandemic, Clark shares, Buy Nothing’s community groups just about tripled—likely due to the economic effects of the pandemic as well as the level of isolation people experienced through lockdown and distancing practices.

“We found in the pandemic that Buy Nothing could really strike a chord with people who were even more isolated [than many already are in our society],” Clark says. “So sharing with neighbors was a way to bring us out of our isolation, without having to have physical contact with them. You could go to someone’s front door without actually having to connect in person, and people were connecting online.”

Buy Nothing’s model varies from that of Craigslist’s “free stuff” and Freecycle in that it is focused on community groups, gatherings, and events organized by and for local communities around the world. The idea is that a global reuse economy will emerge community by community.

The reason Buy Nothing exists, according to its website, is “to build resilient communities where our true wealth is the connections forged between neighbors.”

“It’s nothing new,” Clark says. “It’s what families, I think, did a long time ago when consumerism wasn’t what it is, and when you couldn’t just get something the next day through Amazon. And we feel that there’s a real revival of that coming back, especially among Gen Zers who have no problem with reuse—they often prefer secondhand to buying new. That mentality is sort of becoming revitalized through these gift economies—and then you’re also getting to know who actually lives near you. Otherwise, I think, consumerism often begets isolation.”

Clark notes that many people, in communities everywhere, already participate in Buy Nothing-style gift economies without the digital media aspect, which is something she and Rockefeller discuss in their book, The Buy Nothing, Get Everything Plan: Discover the Joy of Spending Less, Sharing More, and Living Generously.

“We are really trying to promote people to meet more face to face, person to person, and doing community meetups, and just generally incorporating that giving, asking, gratitude into everyday life,” Clark says. “So for example, if you’ve got excess produce, just keep it in the back of your car. You might run into some neighbors and be able to gift it.”

Clark shared that one part of the inspiration for starting Buy Nothing came from visiting Nepal, where she and her family witnessed the kind of community resilience that emerges in villages that have no nearby stores.

“In those villages, what you have in your community is literally what you have for your survival, unless you’re going to take a walk for four or five days to the nearest place of commerce—and even that isn’t going to get you much,” she says. “Whatever is brought into the community is used and reused, shared and repaired, fixed and upcycled so that it benefits everyone, in a sense.”

For its first 10 years, Buy Nothing was funded solely through donations from friends, family, and supporters with Clark working on the project full time, Rockefeller part time, and others helping out on a volunteer basis.

The funding has gone into the upkeep of the website and the creation of the app tools. In July 2023, Buy Nothing launched a “2.0” version of the project, created with the help of volunteer developers, which includes an option for members to subscribe and become a “sustaining member” of Buy Nothing and access extra features in return. Among the new subscription-only features is the option to save multiple locations within the app, so if someone wants to use the app while traveling, or at work, as well as in their home community, that process is more streamlined.

“Until just a handful of days ago [before July 2023], we had been funded by friends and family, and we launched a supporter strand where the Buy Nothing community could also kick in to support, because as we grow, whether it’s on Facebook or on our own platform, our costs go up,” Clark says, noting that at first she and Rockefeller were covering those costs out-of-pocket. Even with community support donations, running the project ad-free while bearing the overhead expenses was becoming untenable, hence the new launch of the 2.0 app. Within days of the 2.0 launch, Clark shared that subscriptions were already flowing in.

“Resoundingly, people are indicating, ‘yes, if you build it, we’ll support this,’ because I think people recognize that this is labor they want to help pay for,” Clark says. “Everybody [on the Buy Nothing team is] still a volunteer, but this is helping us cover the costs of running an independent platform with no advertising, and where we don’t ever sell people’s private data… we’re super excited because this looks like a really viable business model… and now we’re just going to start rolling out more and more features for both the free app and for the subscription model.”

She says over the last decade many serendipitous and unexpected things have come out of Buy Nothing communities—including some “crazy things you wouldn’t imagine could have happened.” For instance, there was a woman who lost her wedding ring in her garden, and then one day almost a decade later decided to reach out to her neighbors through Buy Nothing and ask around to borrow a metal detector.

“She shared something like, ‘I have a general sense of where I may have lost my diamond ring, but I’ve never been able to find it,’” Clark says.

A neighbor did have a metal detector, and the ring was recovered, buried almost a foot down under the dirt in the woman’s garden.

“These gift economies are open and transparent in that everyone gets to look in on what’s happening,” Clark says. “It’s sort of voyeuristic in that you don’t even have to participate in the sense of giving, asking, and sharing your gratitude. You can just look on and observe, and I promise you’re going to feel really great when you see the connections being made, and problems being solved, and people’s needs and wants being met.”

Just as there’s no obligation to participate, there’s no obligation to reciprocate or feel guilty about asking for or taking what you need in the group. One of the stated guidelines of Buy Nothing and its community groups is to “give freely,” “without any expectation of reward or another gift in return.”

Author Bio: April M. Short is an editor, journalist, and documentary editor and producer. She is a co-founder of the Observatory, where she is the Local Peace Economy editor, and she is a writing fellow at the Independent Media Institute. Previously, she was a managing editor at AlterNet as well as an award-winning senior staff writer for Good Times, a weekly newspaper in Santa Cruz, California. Her work has been published with the San Francisco Chronicle, In These Times, LA Yoga, Pressenza, the Conversation, Salon, and many other publications.

This article was produced by Local Peace Economy, a project of the Independent Media Institute.

 

 

 

 

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Accept John Oliver’s Offer and Get Off the Supreme Court!

Accept John Oliver’s Offer and Get Off the Supreme Court!
Posted by jj on Feb 25, 2024 in Newsworthy, Judicial System, Intersectional Issues
Accept John Oliver’s Offer and Get Off the Supreme Court!

Supreme Court Justice Clarence Thomas is corrupt. In addition to accepting and concealing decades of lavish gifts from billionaire Republican mega-donor Harlan Crow, he has refused to recuse himself from cases with glaring conflicts of interest. He cannot and is not an impartial judge. But, despite public demands, Thomas has not stepped down and he has not been impeached.

“Last Week Tonight” host John Oliver has an offer for Thomas. $1M annually if he resigns from the Supreme Court and a $2.4M tour bus. Tell Thomas to take the offer!

Why is this important?

Ever since his confirmation hearings more than 30 years ago, the public has questioned Thomas's ethics and behavior. His abuse of power, his conflicts of interest, and his secrecy about his financial and political ties make him unfit to serve.

Back in 2000, Justice Thomas complained about his salary—at the time it was $173,000—and implied he might leave the Supreme Court. And that’s when the gifts started rolling in.

38 vacations
26 private jet flights
8 flights by helicopter
12 VIP passes to sports events
Luxury vacations in Florida and Jamaica

And that’s just what was undisclosed. The value of the gifts he has received from Harlan Crow—who paid for Thomas’ vacations, his mother’s house, and nephew’s tuition—and other mega-donors over the years is in the millions. He even accepted a loan from a healthcare executive to purchase a luxury RV, and then had a significant portion of that loan forgiven. Meanwhile, Thomas ruled against student debt relief for everyday Americans.

Thomas has abused his position—from refusing to recuse himself from cases regarding his wife's involvement in the attempt to overturn the 2020 election to crusading on behalf of his right-wing allies to overturn abortion access and so much more.

But since he refuses to resign, and Congress lags on impeachment, the late-night host John Oliver has found a third option. $1M annually if Thomas resigns from the Supreme Court and a $2.4M tour bus. Thomas has 30 days to accept the offer—as he has accepted countless other gifts from wealthy donors.

Tell Thomas to accept John Oliver’s offer and step down from the Supreme Court! 

CLICK  BELOW:

https://sign.moveon.org/petitions/accept-john-oliver-s-offer-and-get-off-the-supreme-court?source=facebook-share-button&time=1708570822&utm_sourcehttps://sign.moveon.org/petitions/accept-john-oliver-s-offer-and-get-off-the-supreme-court?source=facebook-share-button&time=1708570822&utm_source=facebook&share=e953e203-33fb-4462-9cc5-da6b622e20cf&fbclid=IwAR2RGpu2YtsvQ22ky9P-NoH42BukzGOEzTgIG_7N-y6Og50YbSG5SI6SopU&after_action=ssd3=facebook&share=e953e203-33fb-4462-9cc5-da6b622e20cf&fbclid=IwAR2RGpu2YtsvQ22ky9P-NoH42BukzGOEzTgIG_7N-y6Og50YbSG5SI6SopU&after_action=ssd3

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OPHELIA SETTLE EGYPT (1903-1984)

OPHELIA SETTLE EGYPT (1903-1984)
Posted by jj on Feb 24, 2024 in Background, Social Justice, Women's Health & Reproductive Rights, Intersectional Issues
OPHELIA  SETTLE  EGYPT    (1903-1984)

Medical social worker, educator, sociologist, writer, and women's rights advocate.

 

By  ANDREW WARD

In the late 1920s, Ophelia Settle Egypt conducted some of the first and finest interviews with former slaves, setting the stage for the Works Progress Administration’s (WPA) massive project ten years later. Born Ophelia Settle February 20, 1903, she was a graduate of the University of Pennsylvania and a researcher for the black sociologist Charles Johnson at Fisk University in Nashville. Her work with Johnson led to her 1945 study, The Unwritten History of Slavery: Autobiographical Account of Negro Ex-slaves.

Over the course of her career Settle helped expose the infamous Tuskegee study of syphilis among black sharecroppers, and played a leading role in Charles Johnson’s “Shadow of the Plantation” study of the sharecropper system. As the Depression wore on, she left Fisk to assist with relief efforts in St. Louis. She accepted a scholarship from the National Association for the Prevention of Blindness to study medicine and sociology at Washington University, where, as a black woman, she was required to receive all her lessons from a tutor. She also became head of social services at a hospital in New Orleans, and five years later conducted research for James Weldon Johnson, about whom she wrote a children’s book. Egypt was a social worker in southeast Washington, D.C., and for eleven years was the director of the community’s first Planned Parenthood clinic, which was named for her in 1981.

Ophelia Egypt left a legacy for the future. In the early 1950s, Mrs. Egypt, a social worker in Southeast Washington, DC saw a problem in her community, and set out to solve it. In the neighborhood where she lived and worked, she often came in touch with impoverished mothers of large families. Many of them were hardly more than girls themselves, and they told her over and over that they felt that they had no options. They thought they’d never be able to obtain birth control information and services.

Mrs. Egypt thought otherwise. In 1956, Planned Parenthood hired her to bring family planning into her community. She did exactly that, with tireless commitment. Mrs. Egypt went door-to-door, visited in living rooms, spoke at informal neighborhood gatherings, handed out literature at public housing projects, and reached out to others in every possible way. Singlehandedly and singlemindedly, she persuaded community leaders, including clergy, that family planning was a means of empowerment that gave women and men more control over their economic condition.

In 1957, Planned Parenthood of Metropolitan Washington opened the first private family planning clinic in Southeast Washington, DC, and for 11 years, Mrs. Egypt was its director. In 1981, three years before Mrs. Egypt passed away, the clinic was named for her.

Ophelia Settle Egypt died in Washington, D.C. May 25, 1984.  She was 81.

Subjects:

African American History, People

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Author:  Andrew Ward is the author of several award-winning historical works including River Run Red: The Fort Pillow Massacre in the American Civil War; Our Bones Are Scattered: The Cawnpore Massacres in the Indian Mutiny of 1857;and Dark Midnight When I Rise: The Story of the Fisk Jubilee Singers. A former contributing editor and essayist at the Atlantic Monthly, commentator for NPR’s All Things Considered, and columnist for the Washington Post, Ward has also written numerous articles for American Heritage and National Geographic, and documentary screenplays for WGBH and the Hallmark Channel.
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Rosewood Massacre : Black Florida History and White Terror

Rosewood Massacre : Black Florida History and White Terror
Posted by jj on Feb 21, 2024 in Background, Social Justice, Intersectional Issues
Rosewood Massacre : Black Florida History and White Terror

By Dan Royles      February 27, 2023 

This year marks the hundredth anniversary of the Rosewood Massacre, when hundreds of whites descended on the nearly all-Black community of Rosewood, Florida, intent on wiping out any trace of the town and its people. On New Year’s Day 1923, a white woman in nearby Sumner had accused a Black man of assaulting her. The hunt for her supposed assailant led a posse of whites to Rosewood. Residents there were apt to defend their homes, and a firefight left several of the white attackers dead. In retaliation, even more, white men poured into Rosewood, intent on its destruction. Most Black residents fled into the surrounding swamp, but those who could not were murdered by the mob, which also set fire to every building in town, save for the home of John Wright, a white man. Those who escaped made their way to the relative safety of Gainesville, but many would be haunted for the rest of their lives by the horror they had witnessed.

It’s important that we talk about what happened at Rosewood and the specific, individual stories of both those who perished and those whose lives were forever changed in January 1923. But we also must recognize that the story of Rosewood is, in many ways, not unique. In recent years the public has come to learn about other similar massacres—in Wilmington, North Carolina, in 1898; in Elaine, Arkansas, in 1919; or in Tulsa, Oklahoma, in 1921. These are just a few examples of the full-scale attacks on Black communities that were typical in the United States between the end of the Civil War in 1865 and the Great Depression of the 1930s. In the “Red Summer” of 1919 alone, violence of the kind that was perpetrated in Rosewood broke out in dozens of cities across the country. In fact, Rosewood isn’t even unique in the scope of Florida history. Seven years before Rosewood, in 1916, at least six African Americans were lynched in Newberry. Four years later, in 1920, dozens of Black Floridians were killed in Ocoee on Election Night. And less than a month before Rosewood, whites murdered Black residents of Perry, Florida, and burned down Black homes and community institutions.

In many ways, the Rosewood story follows a pattern that we see elsewhere, of a white woman’s accusation against a Black man that escalated into a full-scale assault by a white mob against an entire Black community, sometimes to the point—as happened in Rosewood—that the entire community was murdered or dispersed, and material evidence that it had ever existed was destroyed. The fact that this started with the accusation that a Black man had assaulted a white woman is important because the idea that this kind of violence was necessary to protect white women was central to the story that whites, and especially Southern whites, told themselves and each other about why this kind of violence was both necessary and justified.

We know, of course, that this was a lie. As Ida B. Wells showed three decades before Rosewood, very often, it wasn’t that white women were being threatened by Black predators, it was that the institutions of white supremacy were being threatened by Black people and Black communities that were standing in their power. In Elaine it was Black farmers organizing to get fair wages. In Ocoee, it was Black citizens clawing back the political power they were denied under Jim Crow. In Tulsa, it was Black Oklahomans who had built a community so economically prosperous that it was nicknamed “Black Wall Street.” And throughout the Red Summer, it was Black veterans who were returning from war to make the world safe for democracy and determined to make the United States live up to its own democratic promise.

Rosewood is exceptional in that reparations were actually paid to survivors. This happened in Florida through a bill passed by the legislature in 1994 that granted $150,000 to each of the living survivors. That wasn’t enough, and it was much lower than the survivors had hoped to get, but it was something. And it was made possible because people told the truth about what had happened in Rosewood. On one hand, a team of historians assembled research into a report on the massacre, and on the other hand, a handful of survivors described not only the horrors they had witnessed but how they and their families had been permanently scarred by what they endured.

As in so many of these other stories, the families that were driven out of Rosewood lost everything. They lost their homes, their land, their belongings and family heirlooms, their community, and any sense of security they might have had.

But thinking about the role that historians and historical testimony played in getting some measure of justice for the Rosewood survivors, it’s hard not to also think about the way that lawmakers in Florida and a handful of other states are trying to skew the teaching of history away from any topic that might undermine the idea that we have ever been anything but great. They threaten educators who even come close to challenging this narrow line of thinking when it comes to events like Rosewood.

These attempts to short-circuit discussions are about more than just scoring political points. In a larger sense, recognizing this history makes it clear to us that the way things are is not the way things have to be. The parts of the country that are entirely white aren’t that way just because people “like to be with their own kind,” but because people were driven out of places like Rosewood or because other African Americans saw what had happened there and elsewhere and decided that it just wasn’t safe to be around white people. The suburbs weren’t overwhelmingly white for decades because Black people didn’t want to live in them; it was because there was an entire architecture of policy and practice—including violence—that kept the suburbs that way. And we have a massive racial wealth gap in this country partly because Black people were dispossessed of their property through violence.

Recognizing that the way things are is not the way things have to make the study of history—the true study of history, not the veneration of some glorified past—threatening to people who want to maintain the status quo. Because studying history means seeing the paths not taken and the opportunities foreclosed. It means being able to imagine a present that is better than the one we’re living in. And it makes it possible to imagine and build a more just future.

That’s what it means to learn and teach the history of Rosewood in 2023.

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Rosewood Massacre at 100: Black Florida History and White Terror | AAIHS
 

AUTHOR:  Dan Royles is an assistant professor of history at Florida International University in Miami. His first book, To Make the Wounded Whole: African American Responses to HIV/AIDS (University of North Carolina Press, 2020), examined the diverse ways that black communities have responded to the HIV/AIDS epidemic over the last thirty-five years, and was a finalist for the Museum of African American History's Stone Book Award. Follow him on Twitter @danroyles.

Copyright © AAIHS.

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THE EXTRAORDINARY POWER OF WOMEN

THE EXTRAORDINARY POWER OF WOMEN
Posted by jj on Feb 18, 2024 in Economic Justice, Reproductive Rights, Social Justice, Intersectional Issues
THE EXTRAORDINARY POWER OF WOMEN

By J. Lee Nelson

In 2022 midterms, 72 percent of women ages 18-29 voted for Democrats in House races nationwide.

The entirety of disregarded and underestimated women are a sleeping giant. Females influence more than 80 percent of all consumer purchases. We dominate activity on social media by more than a 55/45 split over males, and the influence gap is even wider because our messages are way more substantive. We also register and vote at a higher rate than men. When women finally harness and assert our full collective power to condemn injustice and obtain equal rights, we can move mountains for humanity by making politicians listen.

THERE WILL NEVER BE SUBSTANTIAL PROGRESS IN GENDER EQUALITY, RACIAL EQUALITY AND ECONOMIC EQUALITY WITHOUT WOMEN AT THE FOREFRONT

A GRASSROOTS MOVEMENT THAT IS TOO BIG TO FAIL CAN ONLY BE LED BY WOMEN

Women in solidarity and the men that support them comprise a dominant popular majority that transcends boundaries. Women can create bridges and mighty alliances that expand civic participation among the many different groups and communities that they are important members of. Fearless, unapologetic and practical female leadership in America will have extraordinary reach and political impact. Female sensibilities and activism can inspire, unify and mobilize people of color, the working class, people in poverty, young people, senior citizens, and independent voters. The collective actions of those core groups and other passionate supporters can produce a quantum leap in voter turnout.

Females are generally more understanding, compassionate, unselfish and honorable than males. A study conducted by Facebook found that women are warmer and friendlier on social media than men are. As nurturers and family-oriented caregivers, maternal figures are more concerned about being respectful of others and would prefer a simpler and happier life. Women are terrific problem solvers because they are grounded, open, honest, tolerant, compromising and collaborative. By nature, we are better at channeling conversations toward reasonable and ethical outcomes. Though women are usually less biased, pretentious, and cruel than men, we are not weak.

WOMEN IN SOLIDARITY CAN CHANGE THE WORLD

Women In Solidarity can advance Democracy, human rights and world peace. The tipping point is simple. Women must come together and WORK TOGETHER to to stand up and speak up with a non-negotiable position of equality for all. We will not see a more harmonious, just and loving world until enough women get on the same page. Please reply to me if you are SERIOUS and want to contribute to achieving the objectives. We have to increase kindness and caring to defeat hatred and tyranny, Please help us propel a quantum leap in voter turnout so that we can permanently end the MAGA extremist and GOP fascist threat to Democracy, in 2024? WHEN WE VOTE, WE WIN!

https://www.facebook.com/groups/553563159754346 AND GUN REFORM You can also view our website: TruthJusticeAndCHOICE.com

We Can Do This! LETS GOOOOOOOOOOOO.                                                                                                             

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