Toronto’s online Freecycle network, where 27,000-plus members can give, and get, things for free, provides a variation on bartering. Last April, Toronto hosted one of its first gift circles, which, as the name suggests, encourage small groups to form gifting communities—groups of 20 that give and take from a pool of goods and services depending on their needs. Torontonians can also swap skills at justfortheloveofit.org, a freeconomy community that spans 174 countries. On the site, members share talents that range from useful (dog walking, yoga instruction, electrical work) to questionable (boycotting, ear candling, loving) to weird (tree whispering, culture jamming, puppet making). When it comes to alternative economies, the creative possibilities are vast, but they all speak to the same desire for something different—anything other than what we have.
Make the deal. After you've found a barter partner, get the agreement in writing. Make sure you detail what services or goods will be involved, the date of the exchange (or work to be done) and any recourse if either party reneges on their part of the deal. If you are working through a membership-based bartering association, they will likely provide all the structure and paperwork you need for the deal.
The Owenite socialists in Britain and the United States in the 1830s were the first to attempt to organize barter exchanges. Owenism developed a "theory of equitable exchange" as a critique of the exploitative wage relationship between capitalist and labourer, by which all profit accrued to the capitalist. To counteract the uneven playing field between employers and employed, they proposed "schemes of labour notes based on labour time, thus institutionalizing Owen's demand that human labour, not money, be made the standard of value."[16] This alternate currency eliminated price variability between markets, as well as the role of merchants who bought low and sold high. The system arose in a period where paper currency was an innovation. Paper currency was an I.O.U. circulated by a bank (a promise to pay, not a payment in itself). Both merchants and an unstable paper currency created difficulties for direct producers.
Communities of Iroquois Native Americans, for instance, stockpiled their goods in longhouses. Female councils then allocated the goods, explains Graeber. Other indigenous communities relied on “gift economies,” which went something like this: If you were a baker who needed meat, you didn’t offer your bagels for the butcher’s steaks. Instead, you got your wife to hint to the butcher’s wife that you two were low on iron, and she’d say something like “Oh really? Have a hamburger, we’ve got plenty!” Down the line, the butcher might want a birthday cake, or help moving to a new apartment, and you’d help him out.
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