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What it means to be white in America

September 25, 2018 Leave a comment

So many white Americans don’t like to hear the words “white people”. That is because they think they are being attacked. Unfortunately, mere words calling white people out for their bullshit, puts them on the defensive, and they refuse to listen or learn anything. Their closed minds have created a dangerous situation.

The first thing so many white Americans don’t get when you talk about “white people” is what the word really means in America. White people have a history of genocide and slavery on a wide scale, all over the Americas, and that history is still relevant in ways so many white people ignore. Instead of coming to terms with it, they have paved over it in the history books, smothered it with conformity to civic customs as a basis for national unity and callously told the survivors to get over it. Acknowledging this past is the first step to understanding the way the US is today, and why people are talking about “white people”.

So many white Americans give excuses not to listen to someone who says they have been a victim of racism, unless the victim was white, in which case they somehow are able to sympathize. Anyone who implies there may be historical reasons black, native or other people might not have the same privileges white people do get told these bad things like slavery were a long time ago. Things are different now. We’re all “equal” now. Because “I don’t see race [because I don’t want to]”. Being white in the US means forgetting and not needing to remember, ignoring and not needing to listen, living in ignorance and not wanting to know.

One thing so many white people who try to win an argument will say is black people were involved in the slave trade. They bring it up even though it is rarely relevant. No one is saying you were part of the slave trade because you are white. They are saying you don’t understand what it is like to live as a person of color in a white-supremacist state, and you prove you don’t understand by arguing with them. They also say there have been slaves throughout history. Yes, and many other parts of the world also have problems due to unacknowledged history. But the descendents of slaves in ancient Sparta are not still suffering in the present. If the slavery we are talking about was in recent, relevant history, such as that of the trans-Atlantic slave trade, it is important to understand its legacy. If you use slavery elsewhere as an excuse not to talk about the legacy of slavery where you are, you are simply not interested in listening.

Think slavery doesn’t matter anymore? You’re wrong.

Why do they bring up black people in the slave trade? Because they think they are being attacked just for being white. They once saw a video of a group of black people saying “kill whitey” and thought there were hordes of people who hated them for being white. (Just like how they saw a video of brown people saying “Allahu akbar” and thought they needed to support war in the Middle East.) It’s a strange excuse not to listen. It’s like saying some Jews were paid to work for the Nazis during the Holocaust. It’s a tiny percentage compared to the rest who suffered. What’s your point? Very few people are saying being white makes you evil (far fewer, incidentally, than white people who hate anyone who is not white). Europeans created the market and some Africans took advantage of it, showing us that people are corruptible in any culture.

The other thing so many white Americans don’t understand is the enormous legacy of the events of the past 500 years. It is, quite simply, the elephant in the room. The history of the colonization of the Americas (and the whole world) is that of enslavement, massacre, taking land and building monuments to white people on top of it. Many millions have been killed during the wars that killed and drove the natives off their land and into wretched arrangements with the state. Those are the wars that created the vast territory of the US as it is today. Most of the native inhabitants have lost their land to European empires, followed by the states the empires left behind, such as the US, Canada and all of Latin America, and then in our day by corporations with legal claims.

The legacy of colonialism includes the strengthening of the empires of Europe so they could make war on far-flung people, then later with each other, and now on far-flung people again. It has meant the creation of powerful states and corporations that bleed people dry and kill them in the thousands when they resist. These states tend to have white-supremacist laws, given that most of them were created to protect the property of the rich white minority.

The people in power needed to justify the brutality necessary to carry out the project of colonizing the world so they, in effect, created racism as we know it. All states and empires have told the people in their heartland they were special. They created the opposing identities of “us” and “them”. That is, very briefly, the reason we have countries today: defining citizens or taxpayers or non-slaves in opposition to those being conquered. European empires have told their subjects they were superior to the far-flung natives because they were white. Over time, in their heads and in law, people who were defined as white got cut off from the rest of humanity. They were shielded from the worst excesses the state inflicted on people. They were expected to fall it line when it was deemed necessary to destroy an entire native town or round up runaway slaves. The same pact exists today: white people turn a blind eye to the state’s greater violence against minorities (or post a screenshot from Fox News to tell themselves it isn’t true) in exchange for the privilege of not getting the short end of the stick.

Slavery is not the only thing that has happened to black people in the US. Since the Civil War, blacks have been kicked out of government, kicked off their land, lynched, legislated out of jobs, rezoned out of residential areas, harassed, arrested, beaten, spied on, shot or given the electric chair for little or no reason besides the color of their skin. Do those things figure in your understanding of race in the US? Like all hierarchies, racial hierarchy must be enforced through words and laws and symbols. The South was not the only place with racism, either. Many Northern liberal towns had explicitly racist policies until as late as the 1970s. To the so many white people today who claim to be victims of racism, did these things happen to you or your family? When you say blacks are complaining about something only their ancestors suffered, you’re talking about their parents.

Yet so many white people wave a Confederate flag around, get angry about tearing down statues to Confederate war heroes and say it’s about “heritage not hate”. Do these people simply not know the history of the symbols they love? Do they not know those people fought to uphold slavery? Or are they lying, and they hate black people and wish them to return to their subordinate role?

white afraid slavery confederates

This denial of history is not only unfair to the survivors of the US’s original sin. It is a matter of life and death. An unarmed black kid gets shot in the street at night by a white guy. Imagine two possibilities. In the first, the whole city or even the country come together to condemn the killing and acknowledge the racism that it made it possible. In the second, millions of people rush to the defense of the white guy. They believe everything his lawyers and the newspapers say and call the boy a thug. If the former scenario had happened and the whole country opposed killing a child and using self defense as an excuse, the act of killing would seem less justifiable, fewer would get killed and people would feel safer. Instead, the latter happened, and keeps happening every week.

Yes, not all white people were or are rich, and yes, they get shot by police too. Yes, some people of color are rich nowadays. But to think you have it bad because you’re white in a country with a history of white supremacism is a slap in the face to the people of color you are not listening to. Start listening to people who tell you they got turned down for an interview because they have black-sounding names. Start sympathizing with someone who went to prison (especially for a victimless crime like taking drugs) for something a white man got a slap on the wrist for. That person might not be able to get a job either because, even though they were told they had “paid their debt to” a society that did not love them, they still do not get treated equally. Start believing the huge numbers of people who get repeatedly harassed by police because they are black or brown, whether in a non-white-majority neighborhood, because the police are always there harassing people, or in a majority-white neighborhood where white people are scared of people different from them so they call the cops. Start talking to people about a court system and a prison industry that puts people of color away (and works them in slave labor) in far greater numbers than white people. Justice may be blind but the law, the police, the judge, the lawyers and the juries are not.

black child arrested handcuffs

Do you really need context?

And why do so many white people have no qualms about all the people of color shot by police? They always seem to be able to find some way to justify the death. Every time a cop guns down a person of color, so many white Americans take to the comment sections to say why they support the officer and support law enforcement no matter what it does. Some of them actually send large sums of money to killer cops, as if to tell them “thank you for getting rid of one of them. Sorry some people disagree.”

So many white people have reached the point that racism against minorities simply does not exist. Every case that could provide evidence for racial bias is swept under the rug. You hear them say “fake”, “liar”, “he deserved it”, etc. And they have the nerve to get mad at the inconvenience when the things they tried to sweep under the rug keep popping out again. White people were openly racist until the 1960s or later, and now they claim not to see race. They seem to think this claim insulates them from the consequences of 500 years of colonization. The same people actually despise people of color so much they can’t bring themselves to agree that black lives matter. Whenever they hear the phrase, they shut the speaker up with “all lives matter”, as if they were trying to prove they didn’t understand, they didn’t want to talk about discrimination against black people and they wanted an entire race to shut up about its problems. To claim racism is over, or that white people are victims of racism, when you refuse to listen to people of color living with the violence you don’t know about, is the height of ignorance. Do you want to remain ignorant, not understanding (or pretending not to understand) why millions of Americans are angry, and what part your whiteness plays in their oppression?

There are white militias around the US training for a race war they are hoping to instigate. They are killing people already and are vocal about the fact that it is because of their race. That is the consequence of all this racism so many white Americans refuse to see. Many of them have infiltrated law enforcement and the military. But still, people of color are expected to shut up. So many white Americans have the arrogance to tell people of color to get over their grievances, no matter what happened to them, no matter how recently, no matter how obviously the product of racism, because to so many white Americans, there is no racism against people of color. When people of color protest, they get told to stop protesting, or start protesting something else, or protest in a different way that does not inconvenience anyone, and go get jobs. Meanwhile, so many white Americans are still grieving for 9/11, which happened 17 years ago in a city they had never visited to people they had never met.

The first thing white (and other) Americans could do is learn about and acknowledge the history of the United States. No, you did not learn about it in school or on TV. Learn from the perspectives of people who are not the winners or the beneficiaries of history.

Next, you could use the knowledge you gained to understand the reasons why things are the way they are today. How did Columbus pave the way for the world as it is today? What about all the other empires that have invaded the continent since then? How did the slave trade create the Americas and modern racism, how did it aid in the development of capitalism, how did it lead to the wars and conquests of the United States and why might black people still want to talk about it?

There was nothing inevitable about genocide and slavery. Let us apply a little knowledge and imagination to how things could have been better. Not all white people wanted to kill natives or thought it right to own slaves. Some of them even ran off to join indigenous people, preferring the relative peace and freedom to the rigid laws of the settler states. What if more white people had refused to turn guns on natives, or had fought on their side? What if more white people had set more slaves free, or at least shamed and shunned everyone involved in the trade? What if, instead of believing the divisive rhetoric, white people had seen themselves as people too, and never attacked the natives at all? What if they had lived side by side and integrated with them? Think of all they could have learned from each other and how much more harmonious the present would be. Americans often talk about how much freedom they have, but the US could really have become a Land of the Free if it had eschewed the central state for the decentralized model of some indigenous people. If they had simply had different ideas, different attitudes, things could have been much better for all concerned.

But since genocide and slavery are the truth of history, white people need to understand. The ones in the comment sections claim to understand, but they do not, and their failure to listen is the reason they feel attacked.

Violence

April 28, 2017 2 comments

Several years ago, I wrote about the virtues of the Non-Aggression Principle, or NAP.  I mistakenly wrote that anarchists (ie. most anarchists) believe in it. However, the more anarchist and revolutionary material I have read, the more I see the NAP as unnecessarily limiting.

Non-aggression means you should never initiate force against other people, and that force should only be used defensively. Inextricably linked is the right of property, which I discussed recently.

The NAP is a fine rule for interpersonal relationships and would be a reasonable way of organizing a small community. But when we live in a world where rich people pull the levers of the state and make decisions to evict people from their homes, steal their livelihoods, pass unfavorable laws and use the police to hold us down, fighting back should be considered self defense.

Similarly, white supremacists and fascists necessarily believe intimidation of and violence against vulnerable minority groups is legitimate. But many people who follow the NAP as an ironclad principle seem to believe only those who actually wield the weapons are legitimate targets. Many ancaps will tell you reasoned discussion with or about these people is the best or only way to defeat them, or otherwise tax evasion or secession. While all these options are ideal, they do not solve the pressing need to protect people from predators.

If someone is on the corner preaching hate, that person could gain a following, which could turn into a gang, attacking people it deems worthy of attack, or a political party, which could become a ruling party. Dangerous people will hide behind “freedom of speech” until they gain power, by which time it is too late to stop them. To be nipped in the bud, you could try reasoning with the person or satire, but if these things do not work, intimidation and the threat and application of discriminate violence should not be taken off the table. Why not make these people afraid to leave their houses?

This last question is particularly timely. Far-right, fascist, neo-Nazi movements are on the rise in North America and Europe. They are organized, motivated and gaining in popularity. They are using violence to take control of the streets. Ancaps make ignorant claims that anti-fascist (antifa) organizing and violence make antifa just as bad as the people they oppose. They actually take the side of the fascists and say antifa call everyone they disagree with fascists to legitimize violence against them. While of course that might happen on occasion, ancaps should know better than to believe everything they hear in the media as representative of all anti-fascists. Ancaps have no strategy for dealing with such people except to sit back, let them take power and then criticize them when they do.

Many ancaps falsely accuse anti-fascists of calling everyone else bigots and fascists in order to legitimize using violence against them. This claim is largely baseless. While there are undoubtedly some that do so, there is no reason to believe it is a normal practice among anti-fascists. Moreover, this wide generalization should be above any ancap who claims to oppose “collectivism”.

In August 2017 ancaps criticized antifa again for attacking fascists for marching and making speeches while some of the same people were attacking innocent people in the same town. They claimed it is fine to prevent people from committing violence but their preaching of hate and violence is all right until they act on it. That is not how it works. The incitement and the violence are very closely linked. You cannot have one without the other. As such, you do not get to select which counter-violence you like to condemn. It was all necessary to stop the threat. Letting them organize would have multiplied the violence. Learn to see the real threat. Stop holding the “freedom of speech” of fascists and bigots in such high esteem. Stop criticizing the people who are doing something about this serious problem.

The above situation about hate preaching could be likened to that of US soldiers during the Vietnam War who fragged (killed) their superior officers. One could argue the officers were merely advocating violence, not actually committing it themselves. But the killings were an act of resistance to an aggressive and tyrannical war machine, and probably played some role in ending the US’s prosecution of the war. How could it not be justifiable?

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Did these people end the war, or did the Vietnamese and US troops who raised the cost of war too high to continue it?

I would take the utility of violent resistance one step further. If a group of owners and bosses is reducing salaries, cutting pensions, firing employees and attacking strikers for no other reason than to protect their pocketbooks, it is all very well to say “go and start your own business then” or “you should have saved your money”, but that does nothing for the newly impoverished. Can you explain why taking away someone’s source of income is not violence (even though security guards and police are there to protect legal owners) but smashing the windows of the decision makers is?

What if a board decides to poison a river people or animals rely on for their health? Is that not violence? And what if it is not clear who the precise decision makers were because the board does not make its meeting minutes public? Surely, attacking members of the board would be an act of self defense, whether to prevent them from doing it again or to prevent others from doing the same. If you do not agree with using overt violence against them, why not at least fight back some other way, say, by taking down their websites, hacking their emails and hacking their bank accounts?

A purist adherence to non-aggression would prevent someone made unemployed and homeless by the force of the political-economic system from, say, breaking into a supermarket and stealing food. Even though ancaps are well aware the system robs some people of everything they have, they have no solutions for those people besides charity. What if the sum of everything given to charity is insufficient to feed and clothe and house all the people in the streets? Ancaps would tell those people to wait for the generosity of others, because stealing food from a business is a violation of the NAP. Thus, to reiterate, while the NAP can work for small groups, it is not ideal under this system of plunder.

I understand the hypothesis violence against even worthy targets leads to the expansion of the police state. But the police state will take any excuse it can to expand, and in the absence of a reasonable excuse it will fabricate one. If we stand by and watch rather than fighting back, we have already lost. Many people, particularly ethnic, religious and gender minorities, are already subject to the kind of abuse you fear will be brought down on all of us. If we are trying to reduce the amount of violence and repression, we will need to fight back against oppressors. We can start by recongizing and supporting the struggle of marginalized and brutalized people and stop criticizing their methods. That is what is meant by solidarity.

In a world where the people in power do not respect the NAP but those who do refuse to invoke it to fight back, it amounts to pacifism, and pacifism is a luxury. Ward Churchill, in Pacifism as Pathology, writes

If you feel a relative absence of pain, that is testimony only to your position of privilege within the Statist structure. Those who are on the receiving end, whether they are in Iraq, they are in Palestine, they are in Haiti, they are in American Indian reserves inside the United States, whether they are in the migrant stream or the inner city, those who are ‘othered’ and of color in particular but poor people more generally, know the difference between the painlessness of acquiescence on the one hand and the painfulness of maintaining the existing order on the other.

And at what point is it legitimate to start fighting back? Only when we are certain they are killing innocent people? Secrecy makes such knowledge impossible. Look at the Holocaust. Most people did not know it was taking place until it was over. Derrick Jensen, also in Pacifism as Pathology, puts it thus:

One of the smartest things the nazis did was make it so that at every step of the way it was in the Jews’ rational best interest to not resist. Many Jews had the hope–and this hope was cultivated by the nazis–that if they played along, followed the rules laid down by those in power, that their lives would get no worse, that they would not be murdered. Would you rather get an ID card, or would you rather resist and possibly get killed? Would you rather go to a ghetto (reserve, reservation, whatever) or would you rather resist and possibly get killed? Would you rather get on a cattle car, or would you rather resist and possibly get killed? Would you rather get in the showers, or would you rather resist and possibly get killed? But I’ll tell you something important: the Jews who participated in the Warsaw Ghetto uprising, including those who went on what they thought were suicide missions, had a higher rate of survival than those who went along. Never forget that.

They tell us that if you use violence against exploiters, you become like they are. This cliche is, once again, absurd, with no relation to the real world. It is based on the flawed notion that all violence is the same. It is obscene to suggest that a woman who kills a man attempting to rape her becomes like a rapist. It is obscene to suggest that by fighting back Tecumseh became like those who were stealing his people’s land. It is obscene to suggest that the Jews at who fought back against their exterminators at Auschwitz/Birkenau, Treblinka, and Sobibor became like the Nazis. It is obscene to suggest that a tiger who kills a human at a zoo becomes like one of her captors.

All of this closed-mindedness–this intolerance for any tactics save their own (one pacifist in his review of Endgame wrote “Give me Gandhi or give me death!”)–is harmful in many ways. First, it decreases the possibility of effective synergy between various forms of resistance. Second, it creates the illusion that we really are accomplishing something while the world continues to be destroyed. Third, it wastes valuable time that we do not have. Fourth, it positively helps those in power.

We already know the state and its patrons are killing people. The time to resist is now, before they can grow too large to challenge.

Peter Gelderloos in How Non-Violence Protects the State (which I strongly recommend) also puts forward the idea of effective synergy among forms of resistance, a diversity of tactics, as he calls it. No thoughtful revolutionary thinks in terms of purely violent resistance, as it is likely to lead to dictatorship or chaos. But if violence is used strategically and combined with educating the public (including through satire), counter-economics, boycotting corporations and taxes, strikes, the takeover of the means of production, building decision-making and mutual-aid structures, community and personal autonomy and secession, there is the chance of meaningful change and even revolution.

Portrait of a hipster man mediating on white background

Freedom to reach our potential

April 25, 2013 8 comments

The reason I advocate freedom, in whatever forms seem both ideal and possible, above just about everything else is because it is the single most important thing for realising humankind’s potential. In today’s world, freedom is ebbing away. States are getting bigger and bolder. Unions are weaker. Propaganda is getting more sophisticated. More people are coming to depend on the state for more privileges and services, and the state is coming to seem more necessary than ever. People are willing to give up their freedom instead of taking responsibility for the most important things in their lives: security, health, education and where a sizeable proportion of their income goes. The following outlines the benefits of freedom and the basis for my claim that freedom is how humankind can reach its potential.

What is our potential, anyway? Psychology, anthropology and history can provide us answers, as we can see what has been done and what can be done if people decide. As individuals and societies, we have the potential to be responsible for ourselves and those around us, to take care of each other. We can have egalitarian societies. We can have peaceful societies. We can reach untold heights of technological advancement and material progress. We can wipe out diseases. We can solve ancient mysteries. We can adapt when systems break down. We can be happy, healthy, wealthy, wise and at peace. This is our potential. But how do we get there? By concentrating power? Enacting laws and regulations? My answer is to build a free society.

freedom liberty anarchy

What advantages would a stateless, voluntary, anarchic society have in realising our potential?

Art. As many of the people reading this will be used to freedom of expression, they may not appreciate its value. Art is a way of exposing and mocking oppressors and violent people, of communicating things we all know are wrong on a deep level. In a free society, it would still have the power to expose wrongdoing and bring people together, while providing a necessary outlet for all forms of self expression. In addition, art is an expression of life and adds to our enjoyment of it.

Economy. Free and open economies, meaning ones with unhampered freedom to do the work you want, move where you want to do it and keep the full product of your labour means more prosperity more equally shared. I have gone into this elsewhere, so please follow these links. On why regulation is not protection but crony capitalism, see here. On what the free market really means, why it would reduce inequality and why it means a smoother business cycle, see here. Finally, two studies (Hamilton and Whalley 1984; Winters et al. 2003) find that fully liberalising labour markets, which means letting anyone move anywhere to work, could add forty trillion dollars to the global economy. Freedom of movement would also unleash the various benefits of diversity. Freedom facilitates exchange (whether of goods, services or labour) among those optimally positioned to make the most of it.

Health. At present, we are chained by laws that limit what we can put into our bodies, while subsidies and regulatory handouts to large agribusiness and chemical corporations (and whatever Monsanto is) distort the market for food, making processed and GMO foods competitive with fresh, local produce. State regulators often miss dangerous things, whether by negligence (since they pay no price for being wrong) or corruption (since many of the people who make dangerous things are put in charge of regulatory agencies, Monsanto again the clearest example). Regulation per se is not wrong, but it is better handled by the wisdom of the crowd. That is why we have so many websites (and before the internet, books and magazines) by and for consumers to make the best choices for their health. (Find more here.)

Education. For over a hundred years now, the state has controlled education nearly everywhere with public education whose curriculum only those in power can approve. The result is not the best education for everyone, as we were promised, but the indoctrination of every generation in the state’s values: obedience, nationalism, the glory of military service and how to get a job in the modern corporate economy. What could education be like? There are so many possibilities, only one of which involves spending most of one’s childhood at a desk in a classroom. Giving parents and children their freedom would mean far more experimentation in education.

Justice. Our system of positive law, with the state creating, interpreting and enforcing laws, as well as controlling the court system, is necessarily biased in favour of the state. Justice only comes through the state system if the result does not concern those who control the state. But a system of privately-produced, or polycentric, law could serve the average person far more effectively and efficiently.

Peace and security. With no criminalisation of victimless pursuits, there would be far fewer criminals and no violent black markets. With no taxation to force the costs of war onto the masses, a major incentive for war is gone. With no ability to wage widescale war, feuds may take place but none of the worst horrors we have seen can occur. With no indoctrination into nationalism, free people will likely unite to defend each other, given their shared interest in collective security, but will not be forced into supporting a cause they have the choice to opt out of. They will form organisations to keep the peace, anything from neighbourhood watches to militias, depending on what kind of threat they perceive; and dispute resolution will always be available because there will be no monopoly of it.

Happiness. Fewer people’s lives torn apart by the state, whether put in jail for a victimless crime or killed in a war, means more happiness. Inequalities, a source of stress, illness and violence, would be lower (non-existent in communes). The uncertainty of wild economic mood swings, the unemployment that is an inevitable part of a highly-regulated market, the continual threat of violence for something one did not even know was a crime—all would be gone. Not all sources of unhappiness would evaporate, of course; one should not expect miracles. But there is reason to believe we would be happier.

All these things are possible because free people can advance their lot through trial and error. You know so if you have lived in a society that is free in any given way. If the state does not completely control science and technology, there has probably been enormous such progress in your lifetime. Humans are natural scientists. Progress is inevitable in any area they put their minds to—provided, of course, it is not blocked by the powerful.

How does freedom get us to where we could be?

Imagine the strictest totalitarian state, perhaps along the lines of 1984 or some other dystopia. All the human potentials listed above are absent. Now, imagine if the unfettered freedom to move to new places was somehow introduced to society. Not only would people have the chance to better their material circumstances; they would have the chance to see how people in other places lived and worked. They would learn different ideas and beliefs. The same could be true if the people could consume whatever media or art they chose, or if the state played no role whatsoever in education or science. One person would realise he or she should be allowed to say and do what he wants, and most importantly to think differently, and would spread the word to others. If the idea of liberty caught on, it could bring the edifice of all forms of oppression crashing down. The idea of freedom liberates minds that are receptive to it.

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Now, imagine a society six months after having eliminated all forms of oppression, including indentured servitude, feudalism, social hierarchy, debt and wage slavery, taxation, laws and central planning. If people made the conscious choice to end these things, their society would not collapse into chaos. The first six months would be a trial period for them, as they attempted various forms of ownership of production, mutual aid and reciprocal exchange. They would be taking uncertain steps, and some people would attempt to set up governments, gangs and other vehicles for concentrating power. The free people would need to act in concert to reverse such attempts.

How about after five years? After five years of maximising spontaneous order society would likely be bursting with energy. The people would have come to certain conclusions based on the past years of trial and error, and certain norms would predominate. A culture that valued freedom would put it into practice in all of its institutions. There could be voluntary institutions for everything that needs to be done collectively, such as infrastructure, education, health care and security. Some would be provided through mutual aid, while others would be available for purchase.

A currency would probably have been decided on, as free people usually come up with a currency through a process of elimination. That said, there might be competing currencies, even in the same place, which would protect against inflation because people can use the alternatives whenever one currency is debased. There would also probably be communities with various systems of moneyless exchange, such as a local exchange trading system, or LETS.

Communities would have various rule systems based on contracts. Many rules would be uniform across geographic spaces, as they are today. Norms spread but they usually do not spread everywhere except by force (think of the global spread of liberal democracy). Even five years into a revolution of spontaneous order, people would still be testing and developing their rule systems, and would be learning from best practices shared by other communities.

This society is possible. It requires not a leap in nature but merely a shift in mindset. People need to unite, organise to achieve their goals, and stay vigilant to protect their freedom and their security.

freedom emancipation