Fridah Manenji The Love Economy Her Vision My future economic vision is entrenched in the person I am—an African woman, born and exposed to poverty, oppression, and exploitation—all at varying degrees at different stages of my 45 years of life. It is a vision of hope and recovery, of reconciliation and progression. In this vision, I see my fellow womenfolk selling their tomatoes, vegetables and potatoes in a relaxed and free atmosphere, unafraid of the city council askaris who come to wipe them away and impound their goods. I see an economic strategy that is sympathetic to the unpaid household and so called “illegal” economies. I see the recognition and payment of household labor. I see a toddler dividing an orange into three pieces and sharing it amongst her friends without feelings of loss. I see a caring attitude between brothers and sisters of the global north and south. I see indigenous knowledge systems and western scientific research becoming friends and complementing each other. I see a group of neighbors in an estate, gathering round a meal together, and asking how the other is. I see my grandchildren running wild in the msango, picking omurere and munyove.
How We Get There Worldwide, we need women to have access to job security and social protection with political will to strengthen national women’s movements. Governments must become accountable to their people from the bottom up. A strong civil society represents a strong heart pumping. National monetary policies that induce hyper-inflation and excessive price regulations need rigorous change. But most importantly, we have an enormous and important task of teaching our children the meaning and importance of caring, hard work, and love. This four-letter word carries more weight than any International Monetary Fund and World Bank indicators. FRIDAH MANENJI is a Zimbabwean writer, poet,
sociologist, and specialist on globalization and women, as well as a celebrated economic thinker. +**! 0 with Fridah Manenji on 1(/! %.!!
roles. All are taught to nurture. Violence and competition are no longer considered part of a male identity or of human nature but simply negative qualities, which were once functional for an outmoded and dangerous competitive market system. Local and regional councils of mothers and grandmothers decide on the direct distribution of goods to needs. Talents are tested and interviews are made to find out the abilities and interests of young people so as to assign them to particular jobs for a certain period. It is easy to change jobs and bureaucracy is minimal. There is a gradual move of people out of the cities back into the countryside. The Internet is useful for identifying needs and resources and for regional and international connections. Environmentally safe technology has improved transportation so that everyone can travel, but because of localization many people use horses and bicycles for everyday moving around. Festivals of giving and celebration punctuate the calendar, and rituals mark different stages of life. There are free “stores” where people can go to get things they need, but the psychological and spiritual benefit of giving and receiving person to person has been recognized. Gifting circles are common. There is an experimental mentality and people are open to trying out new types of social organization beginning on a small scale. Laws would only be necessary until the whole society could understand itself well enough to abolish them. Finding the deep patterns of human psychology would be an important and sacred task.
How We Get There We need a new paradigm, based on the logic of mothering, which restores the female half of humanity to its rightful place as the economic model of the human. This shift in perspective could unite the women’s movement with the movements of indigenous peoples who have gift economies, and with all those who are trying to give the gift of social change. The free gifts of Mother Earth are being commodified and must be made free again. The free gifts of humanity must be liberated as well. In order to create a transition, we need to look at all the free gifts and services of material and psychological care and see them as part of a new economy. We can create circles of giving with other givers outside the market.
We need a new paradigm, based on the logic of mothering, that restores the female half of humanity to its rightful place. GENEVIEVE VAUGHAN
Genevieve Vaughan The Gift Economy
I see a world where direct giving, not exchange, is the economic norm. I believe that there should not be a division between the economy and the rest of life. The gift economy creates and requires a different culture. Abundance is available at the local level. Children are brought up in love and safety and their disposition is toward satisfying the needs of others. Childcare is shared. Schools do not distinguish between male and female
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© Lynsey Addario
Her Vision