, 16 tweets, 3 min read
THREAD on #decolonialMMT:

Vital for any decolonial MMT/Green New Deal project will be to problematize entrenched binary oppositions between modern Western and indigenous peoples, particularly concerning money and various contrasting modes of governance. 1/x
Of course, we must both critique & resist the modern West's instrumental rationality & systemic exploitation of social & ecological relations. 2/x
When it comes to the social & ecological ontologies that ground such contestation, however, we cannot take the modern West's word for it, as if what it says about its own modern monetary societies actually coincides with how modern money is structured, what it does & can do. 3/x
At the same time, we need to nuance the way we approach the seeming alterity of indigenous governance, law, formal & informal obligations, narrative, aesthetics, lived experience, etc., without collapsing the differences between social groups. 4/x
Rather than merely "learn from" or "become like" indigenous peoples (as in dubious Rousseauist tropes) the modern West might discover that what it calls "modern money" finds much richer & more accurate foundations in forms that indigenous communities have never called money. 5/x
In Ida Nursoo's work on Aboriginal and Torres Strait Islander law, for example, we find that the social obligations law orchestrates are passed down orally & ritually through designated storytellers. 6/x
While it may be true that this indigenous oral form of organizing obligations contrasts with the specifically written forms of law & money in the modern West, the modern West equally maintains legal & monetary obligations through ritual storytelling & authorized narrators. 7/x
Nursoo, moreover, cites the work of Christine Black on indigenous law across New Zealand, the USA and Australia, which offers subtle ontological & topological insights into the macro relations that are modern Western monetary knowledge & experience. 8/x
Black's characterization of indigenous jurisprudence, explains Nursoo, "is shaped by two words from the Yugumbeh language: talngai–meaning the light that goes around the camp and enlightens;" 9/x
"& gawarima–referring to the circular movement in which a story goes around the camp and becomes knowledge which is of a ritual nature and heals through feeling the knowledge. In receiving the law through this feeling, one internalises the law and becomes lawful." 10/x
Whereas the modern West can only imagine money as a punishingly private hydraulics that moves in & out of contiguous spaces, Yugumbeh jurisprudence presents a vision of law &, with this, money that is public, omnipresent, ritualized, & can never "run out" in a social ecology 11/x
Note that while Yugumbeh jurisprudence is "based on the land," as Black puts it, its language & rituals eschew any sort of modern immanent materialism, which sees money as distancing & alienating, while fetishizing immediate sensuous relations as primitive & non-alienating. 12/x
The American monetary system is not, nor should it be flatly the same as Yugumbeh jurisprudence. 13/x
Still, a decolonial MMT/GND project would do well to become attuned to indigenous forms of jurisprudence in order to at once (1) disclose the modern West's own capacious, yet foreclosed conditions of possibility, 14/x
(2) begin the labor of repairing the systemic violence & suffering the modern West has inflected upon indigenous peoples & lands; and (3) affirm ongoing social & ecological interdependence between all peoples as we try to care for this fragile planet. 15/x
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