What is the Gift Economy?
What is The Gift Economy?
Charles E says 'Community is woven from gifts ' 'Gifts flow continuously only stopping in circulation when they meet a real present need'
Charles E also quotes Lewis Hyde.
'The gift moves toward the empty place. As it turns in its circle it turns toward him who has been empty-handed the longest, and if someone appears elsewhere whose need is greater it leaves its old channel and moves toward him. Our generosity may leave us empty, but our emptiness then pulls gently at the whole until the thing in motion returns to replenish us. Social nature abhors a vacuum'.
he points out that in many languages, (German, Dutch, Danish, Japanese, Estonina, Bulgarian) lending and borrowing are the same word. The gift creates 'an open ended transaction'...'creating an ongoing tie between participants' which money does not, it is closed and final.
'the gift partakes of the giver, when we give we give of ourselves'
Giving is also about receiving, 'gratitude is the knowledge of having received and the desire to give in turn. But what is there now to give?' 'The things we do for each other have all be converted in money'. I have no idea who helped to produce the tin of beans in my cupboard, (I assume there was a 'who' in there somewhere). I barely know the the people who sell them to me in supermarket. (They do not receive my gratitude for the beans, just my gratitude, in the form of money, for letting me take them out of the shop without embarrassment of being wrestled to ground by security guard).
Charles E gives the example of fair trade products - they cost more than sweat-shop-style produced products - the difference in price is essentially a gift from the consumer to the producer in order to invest in 'social capital' and 'the beautiful and good'. Charles Eisenstein talks about different types of capital that used to be held in common but are being gradually appropriated by the 'earth-devouring machine' (I don't think i need to explain what that machine is to the readers!).
Natural capital has been the first to be appropriated, packaged up and used for profit, and latterly, others : social capital (things we used to do for each other free are now being done by strangers for money), cultural capital (copyright versus traditional or folksongs) and spiritual capital (reality imposed on children, ie, replacement of fascination with nature with stimulation of tv, games, media, which have to be paid for). He asks, can we really own what we did not produce directly ourselves?
The Gift Economy serves to remind us of our interconnectedness . He says, money needs a new role in the Gift Economy, not impersonal medium of exchange for profit and growth but a way to connect needs with gifts. Working in the gift entails faith - 'a surrender and a prerequisite for miracles to happen'.
Charles E says 'Community is woven from gifts ' 'Gifts flow continuously only stopping in circulation when they meet a real present need'
Charles E also quotes Lewis Hyde.
'The gift moves toward the empty place. As it turns in its circle it turns toward him who has been empty-handed the longest, and if someone appears elsewhere whose need is greater it leaves its old channel and moves toward him. Our generosity may leave us empty, but our emptiness then pulls gently at the whole until the thing in motion returns to replenish us. Social nature abhors a vacuum'.
he points out that in many languages, (German, Dutch, Danish, Japanese, Estonina, Bulgarian) lending and borrowing are the same word. The gift creates 'an open ended transaction'...'creating an ongoing tie between participants' which money does not, it is closed and final.
'the gift partakes of the giver, when we give we give of ourselves'
Giving is also about receiving, 'gratitude is the knowledge of having received and the desire to give in turn. But what is there now to give?' 'The things we do for each other have all be converted in money'. I have no idea who helped to produce the tin of beans in my cupboard, (I assume there was a 'who' in there somewhere). I barely know the the people who sell them to me in supermarket. (They do not receive my gratitude for the beans, just my gratitude, in the form of money, for letting me take them out of the shop without embarrassment of being wrestled to ground by security guard).
Charles E gives the example of fair trade products - they cost more than sweat-shop-style produced products - the difference in price is essentially a gift from the consumer to the producer in order to invest in 'social capital' and 'the beautiful and good'. Charles Eisenstein talks about different types of capital that used to be held in common but are being gradually appropriated by the 'earth-devouring machine' (I don't think i need to explain what that machine is to the readers!).
Natural capital has been the first to be appropriated, packaged up and used for profit, and latterly, others : social capital (things we used to do for each other free are now being done by strangers for money), cultural capital (copyright versus traditional or folksongs) and spiritual capital (reality imposed on children, ie, replacement of fascination with nature with stimulation of tv, games, media, which have to be paid for). He asks, can we really own what we did not produce directly ourselves?
The Gift Economy serves to remind us of our interconnectedness . He says, money needs a new role in the Gift Economy, not impersonal medium of exchange for profit and growth but a way to connect needs with gifts. Working in the gift entails faith - 'a surrender and a prerequisite for miracles to happen'.
Outdoor meditation outline
Taster Workshop at the Field for International Permaculture day
outline
outline
Evaluation of Taster workshop at The Field
International Permaculture Day
Evaluation of Taster workshop at The Field
Plus
I remembered to explain a bit about the Gift Economy (no one had heard of Charles Eisenstein) and my motivation for doing workshop. I was careful to say that money was not the only way they could show appreciation. (By taking an interest, sharing knowledge, attending).
Had a relaxed round the table discussion feel. Lots of participation and interest. Just a few of us. (Which was less stressful than leading a group of 20!)
They were in process of building a garden, so could be very site specific. We were able to link the principles to the design they were working on for the garden.
Some people responded with interest to principles, especially 'obtain a yield' where the yields could be other than edible.
Managed to cover Ethics, Zones and apply to the Field.
Mentioned 80:20 principle of planning, designing and implementation versus maintenance. They were at the implementation stage and having to hard landscaping before any actual gardening.
They had a copy of Graham Burnett's Permaculture - a beginner's guide and I was able to refer them to it for revision and more info.
Minus/do differently
I was using a wall that was behind some one who had to spin round to look at word salad. I was slightly out of discussion as I was away from table at that point.
I could have put A1 sheets on table (not wall) for word salad and it would have been more interactive as they could write them selves
Could have linked INputs/outputs exercise to 'obtain a yield' and 'produce no waste' and applied to the site. That may have been useful.
Didn't get time to mention frameworks which might also have been useful. (but did mention 80:20 principle).
Interesting
I didn't mind at all not getting paid this time. (Though I am not sure I would offer 'free' workshops regularly, I'd put more emphasis on deposit for committment and donations at end).
Iinput from an American : 90% corn is Genetically modified over there. A worrying bit of info.
A particpant asked if Permacuture was anything 'new'. I said not really, it's a synthesis of many disciplines. Though what makes it Permaculture is the ethical framework.
The project itself. A community-focussed space run by people who want offer things to community that community wants rather than prescribe it.
The subject of visiting policeman came up. What impact would his presence have on the space? Is it possible to 'integrate' him or create a beneficial relationship with a perceived 'authority ' figure? Also what kind of groups can use the space? Local political groups may not contribute much and put some potential visitors off. How exactly to link with other organisations in the area?
Plus
I remembered to explain a bit about the Gift Economy (no one had heard of Charles Eisenstein) and my motivation for doing workshop. I was careful to say that money was not the only way they could show appreciation. (By taking an interest, sharing knowledge, attending).
Had a relaxed round the table discussion feel. Lots of participation and interest. Just a few of us. (Which was less stressful than leading a group of 20!)
They were in process of building a garden, so could be very site specific. We were able to link the principles to the design they were working on for the garden.
Some people responded with interest to principles, especially 'obtain a yield' where the yields could be other than edible.
Managed to cover Ethics, Zones and apply to the Field.
Mentioned 80:20 principle of planning, designing and implementation versus maintenance. They were at the implementation stage and having to hard landscaping before any actual gardening.
They had a copy of Graham Burnett's Permaculture - a beginner's guide and I was able to refer them to it for revision and more info.
Minus/do differently
I was using a wall that was behind some one who had to spin round to look at word salad. I was slightly out of discussion as I was away from table at that point.
I could have put A1 sheets on table (not wall) for word salad and it would have been more interactive as they could write them selves
Could have linked INputs/outputs exercise to 'obtain a yield' and 'produce no waste' and applied to the site. That may have been useful.
Didn't get time to mention frameworks which might also have been useful. (but did mention 80:20 principle).
Interesting
I didn't mind at all not getting paid this time. (Though I am not sure I would offer 'free' workshops regularly, I'd put more emphasis on deposit for committment and donations at end).
Iinput from an American : 90% corn is Genetically modified over there. A worrying bit of info.
A particpant asked if Permacuture was anything 'new'. I said not really, it's a synthesis of many disciplines. Though what makes it Permaculture is the ethical framework.
The project itself. A community-focussed space run by people who want offer things to community that community wants rather than prescribe it.
The subject of visiting policeman came up. What impact would his presence have on the space? Is it possible to 'integrate' him or create a beneficial relationship with a perceived 'authority ' figure? Also what kind of groups can use the space? Local political groups may not contribute much and put some potential visitors off. How exactly to link with other organisations in the area?
References - places that run on dana (gift) economy
Taraloka http://www.taraloka.org.uk/
Dhanakosa http://www.dhanakosa.com/
london buddhist centre
Taraloka http://www.taraloka.org.uk/
Dhanakosa http://www.dhanakosa.com/
london buddhist centre