The Feasibility Loop: When the Market Has No Idea

By Will Beaman

Proposals for public banking are typically met with a predictable set of feasibility concerns: whether sufficient capital can be assembled, whether deposits can be secured, and whether the institution can achieve the regulatory legitimacy required to begin operating. Once these terms are set, everything else follows. The public bank must prove itself to markets, satisfy prudential expectations modeled on private banking, and produce assets that investors can recognize as credible. Public purpose is filtered through these private and often counterproductive criteria.

Money on the Lefts Seattle Loop proposal proceeds from a very different starting point. By financing public investment through municipal bonds purchased and held within public institutions, it keeps interest payments circulating through public budgets instead of sending them outward as returns to private investors. Capitalization remains a necessary legal and institutional procedure in this arrangement, but it no longer serves as the first conceptual question or the primary political bottleneck.

What the Loop first makes visible is a circular structure in public finance itself. Rather than treating municipal borrowing as a one-way transfer from an external source of funds, it shows how public investment can be organized through circulations that remain within public institutions. That visible loop matters because it points to a deeper one that public banking debates often disavow. Neither the initial capitalization required to establish a public bank nor the ongoing capitalization that sustains it is best understood as coming from a single linear source of funds. Both are organized out of public “loops” that already exist: assets, revenues, obligations, deposits, and other financial commitments that are already in motion.

In that sense, the city’s ongoing fiscal and institutional life precedes and sustains any particular act of capitalization, even if capitalization is required to formalize a specific institutional arrangement. The relevant question is therefore not whether capitalization can be found in the abstract, as if outside this ongoing process, but how an already existing circulation can be formalized, redirected, and authorized within a public framework. With that structure in place, the Loop begins not from capitalization, but from capacity—from the projects a city already has the knowledge and resources to carry out. Finance, in this framing, is not treated as an externally scarce precondition that determines in advance whether action can begin. It is the means by which already legible capacities are coordinated, sequenced, and extended over time.

This shift is subtle, but it reorganizes the entire field. Once capitalization is treated as the starting point, public action must continually justify itself in terms set by external validators. Once capacity is treated as the starting point, finance becomes an internal instrument of coordination: a way of aligning labor, resources, and institutional commitments across time. It is no longer primarily about attracting deposits or reassuring markets. It is about making ongoing work legible and sustainable within public systems.

From here, a second shift follows. In most contemporary frameworks, sustainability is effectively defined by profitability—by whether a project can generate returns that investors recognize as adequate. This standard is treated as self-evident, but it actually substitutes one question for another. Rather than asking whether a project can be carried out and sustained over time, it asks whether profit-seeking actors can treat the project as a satisfactory asset.

The Loop displaces this proxy. Sustainability is no longer measured by investor recognition, but by whether a project can be carried forward institutionally without breakdown. Profit is unmasked as an incomplete and often misleading stand-in for the more specific and institutionally mediated conditions under which public action succeeds.

This changes the order of operations. Under prevailing assumptions, credibility must come first. Only once a project is validated—by markets, ratings, investor demand—can it proceed. The sequence runs from credibility to deposits to lending to eventual scale. The Loop allows a different sequence to emerge: projects are defined more clearly, financing is organized around the capacities required to carry them forward, and expansion can proceed iteratively. Feasibility is specified directly rather than inferred through market signals.

What looks, from the outside, like a more speculative approach is in fact a redistribution of risk. Conventional models concentrate risk in a narrow set of financial indicators—capital adequacy, balance sheet exposure, regulatory compliance, investor confidence—treated as decisive measures of prudence. They are also brittle, compressing a wide range of heterogeneous uncertainties into a single domain—market validation—over which public actors have limited control.

The Loop disperses that concentration, locating risk instead in the organization of capacity itself, including labor, materials, administration, and timing. These are not trivial concerns, but they are manageable within domains where knowledge already exists and adjustments can be made in real time. What appears “safe” in conventional terms often means accepting a framework that manufactures risk and demands conformity to it. What appears “risky” in the Loop’s terms is a willingness to relocate risk in forms that can be managed more directly.

This has implications for how criticism is handled. In many policy environments, objections accumulate as evidence that a proposal is too risky to pursue. Legal, inflationary, bond-market, and administrative concerns are often allowed to collapse into a single, generalized hesitation. The result is paralysis, or a retreat to what is already legible as acceptable.

The Loop opens the possibility of handling these concerns differently, refusing to let them stand in for the whole. Legal objections become questions about pathway and authority within existing institutions, including how a public bank can be chartered and capitalized using the city’s existing assets, revenues, and financial relationships. Price-stability concerns shift toward sectoral pressure, timing, and expansion. Bond-market objections have to become more specific about what those markets actually measure, and what they do not. Administrative doubts, meanwhile, turn into questions of staffing, coordination, and implementation design.

In this way, complications accumulate without becoming incapacitating. Rather than gathering at the level of the whole, where they would function as a veto, they are distributed across the institutions and forms of expertise capable of working through them. No single concern gets to stand in for the whole, and no one has to answer every concern at once.

What emerges is a reorganization of prudence rather than its rejection. Responsibility is no longer equated with deference to market signals or pre-emptive limitation. It lies instead in the ongoing capacity to specify, coordinate, and adjust—to carry projects forward over time without breakdown. That capacity is already present, unevenly but materially, in the practices of public institutions themselves.

The Seattle Loop makes this visible. What has often been treated as an external constraint—the need for capital, for validation, for confidence—appears instead as a particular way of organizing and interpreting public action. The Loop, in turn, opens the possibility that those terms can be reworked through the coordinated articulation of the capacities cities already possess. The feasibility loop is broken not when uncertainty disappears, but when uncertainty no longer has to be translated into market judgment before public action can proceed.

The Seattle Loop: Reclaiming the Public Interest

By Tyler Suksawat & Scott Ferguson

A palpable, but indecisive enthusiasm permeated a recent Seattle arts forum, revealing a city desperate for a future that no one quite knows how to build, let alone finance. Despite the proliferation of sticky notes with compelling schemes, as Amanda Manitach describes in The Stranger, the arts roundtable lacked a cohesive strategy for gathering its aspirational potpourri into an actionable mosaic. The obstacle, per usual, is price. How can Seattle even begin to envision a just, prosperous, and creative tomorrow when it can barely afford extant annual expenditures? 

A path forward exists. Yet it requires that we redesign Seattle’s current fiscal architecture.

The crux of the problem is that every year millions of Seattle’s tax dollars line the coffers of capitalists outside the city. When the city borrows money for bridges, schools, or transit, it pays massive interest fees to private banks on Wall Street. This “leak” is a primary cause of local austerity—the feeling that the city is always broke, even when there’s plenty of good ideas and idle resources to go around.

The time has come to plug that leak. By creating a city-owned public bank, Seattle can not only provide residents with low-cost financial services; it can also buy its own debt and pay interest to the city instead of private creditors. This simple shift transforms debt into a self-replenishing fund, giving us the financial hardware to build what our communities actually need—from social housing and municipal grocery stores to green jobs and a thriving arts scene. Manitach lists a public bank as one potential fix among many. But a municipal bank is not just one sticky note in the pile; it is the very foundation upon which every other progressive initiative depends. 

Such a plan transforms municipal finance from a leak into a loop. Instead of tax dollars leaving the city to pay private bank interest, a public bank creates a self-growing circuit. 

Here is how it works: (1) Seattle passes legislation, issuing debt to finance vital programs; (2) the municipal bank creates enough credit to purchase the city’s debt; (3) that money moves into the pockets of community members and local businesses; (4) the city next pays off the debt’s principal and interest to its own public bank; (5) the bank then transfers the interest and any additional banking revenue back into the city’s general fund; (6) the proceeds are finally re-invested into the next community project. With this, we stop the drain and grow the loop.  

The Seattle Loop is an engine for an entire ecosystem of loops. As Seattle’s public bank anchors the city’s finances, it can simultaneously empower myriad additional circuits of desperately needed public provisions. These smaller loops do not just draw from the city’s credit; they expand it. Weaving these connections together, we construct an adaptable web of public collaboration and value that becomes more powerful with every new participant who activates the city’s many circuits. 

How, then, to push the Seattle Loop from a visionary blueprint to a governing, democratic reality?

Feeling Loopy 

At its heart, the Seattle Loop is a generative mechanism of public credit that routes city finance through a new public bank, equipping us to provision our own city. This strategy internalizes Seattle’s public debt, utilizing a non-profit public bank to purchase the city’s municipal bonds. Capturing the interest payments that currently leak to private creditors and speculative markets, the Loop transmutes the city’s debt into a self-generating fund that increases Seattle’s capacity to secure public goods without the constraints of traditional austerity. 

To appreciate this plan’s innovativeness, we must correct a persistent myth: the idea that a bank’s ability to purchase bonds is constrained 1-to-1 by its existing deposits. As any modern banker knows, financial institutions do not lend out deposits. Rather, they routinely create credit anew from thin air. Loans create deposits, so to speak, not the other way around. Banks expand their balance sheets first and manage reserves afterward. Like it or not, that’s just how banking works. 

The constraints on bank lending are, in truth, regulatory capital ratios and liquidity coverage rules, not a finite quantity of available deposits. So, were Seattle to sell municipal debt to its own non-profit bank, the operation would generate fresh lines of credit (and associated interest) that would have never existed otherwise. Regularly overlooked, this inherently generative dimension of banking enables the Seattle Loop to dramatically enlarge the city’s fiscal ambit.

Rather than asking groups to adopt a single, rigid policy, our approach centers on the co-creation of specialized cross-city loops. We view the city’s central public bank as a foundational infrastructure that allows labor unions, housing advocates, and arts and culture coalitions to fashion their own distinct loops according to unique needs. Each time a new initiative launches—whether that’s a public payment system, municipal Job Guarantee or public entertainment venue—it does more than utilize existing credit; it expands the project’s collective reach. By bringing together these diverse loops, we turn municipal finance into enduring public cooperation and wealth. This growth doesn’t happen solely from the top down; it spreads through every new connection, ensuring that each project’s success bolsters the stability of the entire city. When you get in the loop, you are helping to engineer a flourishing ecosystem that thrives on mutual reinforcement.

Consider the potential of a city partnership with UFCW 3000, which represents a pivotal cross-section of grocery and agricultural workers. Through the Seattle Loop, we can maintain a municipal jobs program that establishes public grocery stores, ensuring both community food access and stable union employment. The Loop’s banking infrastructure can further provide essential financial services to the cannabis industry—a sector currently marginalized by federal banking restrictions and harassed by thieves—offering much-needed stability and security to both local businesses and their employees. At the same time, city-owned venues, a public payment system, and a complementary currency can work in tandem to wrest control over local arts and culture from corporate monopolies and manipulative ticket vendors. 

Loop Initiatives

The Seattle Loop provides the administrative and financial structure to implement a host of programs, transforming community hopes and dreams into a coordinated system. The following list, though hardly exhaustive, offers several concrete possibilities, beginning with the municipal bank. 

  • Public Bank: A central municipal financial institution that provides low-cost banking services to community members, local firms, and nonprofit organizations, while routing all city debt through this public channel. Internalized municipal borrowing ensures the vast majority of banking revenue—and the interest that would escape to Wall Street—stays in the city’s general fund. This recaptured wealth serves as a permanent, self-replenishing resource that dramatically widens the city’s fiscal capacity to provide for the public good.
  • Public Payment System: A fee-free municipal digital wallet that allows residents and businesses to bypass the extractive tolls of private credit card processors and ticket vendors.
  • Complementary Currency: A local digital money generated and managed by the city and its public bank. It is designed to extend the city’s fiscal reach, further stimulating commerce and keeping money within the community.
  • Municipal Job Guarantee: A permanent public employment program offering a living-wage job and benefits to any resident who wants one, focused on community care and infrastructure.
  • Public Arts & Culture: A public option for the arts, which secures the entire infrastructure of creative production—including venues, media platforms, and management—via a public payment system, complementary currency, and Job Guarantee that insulates local expression from corporate control and extraction. 
  • Youth Employment Program: A targeted initiative that integrates young people into the city’s productive life through paid mentorships and meaningful public service roles in cooperation with public schools.
  • Publicly Owned Housing: Socially managed residential developments that prioritize stable, well-furnished shelter as a human right rather than a speculative asset.
  • Municipal Groceries and Supply Chains: City-run food distribution networks that eliminate food deserts and secure affordable and reliable supply lines for essential goods. 
  • Vacancy Taxes on Property: A fiscal tool used to discourage property hoarding and incentivize the productive use of urban spaces for the public good.
  • Public Nonprofit Childcare: A model for repurposing underutilized school infrastructure into high-quality, universal childcare hubs as a proactive alternative to school closures.
  • Commercial Rent Controls: Protections that cap lease increases on commercial real estate to prevent the displacement of local small businesses and cultural venues.
  • RCV Competency: Educational workshops and pilots for Ranked Choice Voting to assist communities in navigating more democratic and representative election formats.
  • Public School Credit Access: A shift in K-12 financing that allows school districts to tap into municipal credit to fund facilities and enrichment without traditional debt dependency.
  • Public Worker Pensions: A strategy for reinvesting pension funds in the municipal bank to safeguard retirees’ wealth, while directly supporting local community stability.
  • Zero Waste and Right to Repair: A public program for circular economies that provides community repair clinics and municipal composting to end the era of planned obsolescence and food waste.

A Statewide Legal Framework

While the movement begins in Seattle, the vision and fight are inherently statewide, since at present inaugurating a municipal depository requires the authority of the Washington State Legislature. We are not looking to reinvent the wheel, but to accelerate a movement already in motion. We aim to revive and pass a refined version of the Washington State Public Bank Act (previously SB 5188), a framework championed by State Senator Bob Hasegawa that has already cleared the State Senate in past sessions.

Our immediate goal is to establish a legal architecture that follows the successful precedent of California’s Public Banking Act (AB 857), which in 2019 allowed local municipalities to charter their own public banks. Adapting these proven models to Washington, we can overcome the antiquated interpretations of our State Constitution that currently hem in municipal power. Our legislative strategy focuses on three pillars:

  • Codifying Public Authority: Building on the “Public Financial Cooperative” model from SB 5188, we will authorize cities and counties to establish public depository institutions, giving them the same financial agency recently won by cities like Los Angeles and San Francisco.
  • Modernizing Lending Protections: Washington’s Constitution (Article VIII, Sections 5 and 7) rightly forbids using public credit to aid private profit. We will clarify that a public bank, by definition, serves a fundamental government purpose—conducting public finance for public goods—and therefore acts as a shield against, rather than a vehicle for, private subsidies.
  • Enabling Inter-Municipal Cooperation: The final pillar authorizes cities and counties to pool their credit and deposits into an interdependent statewide system. Such cooperation allows a municipal pilot in Seattle to evolve into a resilient network, ensuring that smaller communities and rural counties can access the same low-cost credit as the state’s largest urban centers.

Reclaiming the Public Interest

The Seattle Loop represents more than a financial intervention; it is an open invitation to develop and share municipal wealth. 

In this movement, the call to reclaim the public interest acts as a double recovery. Literally, we recapture the enormous interest payments currently siphoned off by private debt service, routing those resources back into the city’s generative circuits. More deeply, however, we reclaim the very purpose of municipal governance, ensuring that the public interest—our collective well-being and democratic intent—once again directs our collective life.

This is our moment to build a city where the power of public credit is as resilient and expansive as the people who make it. 

Join us in the Seattle Loop.

How Cities Can Evaluate Public Investment Without Bond Markets

By Will Beaman

A series of recent articles from Money on the Left has argued that cities can sell municipal bonds to their own public banks, reclaiming public finance from private bond markets and expanding their fiscal capacity in the process. The Seattle Loop develops this approach in a more specific direction. It proposes that a city-owned bank purchase municipal debt and return interest payments to the public, generating new circuits of investment in housing, food access, green jobs, and other public goods.

A central premise of this approach is that cities should not have to organize public finance around the demand that private investors receive an additional monetary return on public investment. By routing municipal debt through a public bank, the Loop would keep interest payments circulating within the public sphere rather than sending them outward as a standing claim on city budgets. That shift changes not only where the money goes, but what counts as “return” in the first place.

Under the usual bond-market model, public investment is judged through the willingness of private investors to hold municipal debt at a given yield. The Loop points in a different direction. It organizes public finance around the qualitative return of the projects themselves: whether housing is built, whether food access expands, whether green jobs are created, whether public systems become more capacious and durable.

At present, the Loop exists as a proposal and an organizing project rather than a fully codified policy framework. But even in this early form, it opens a different set of questions about municipal finance.

Under conventional neoliberal framing, public investment is treated as responsible or sustainable to the extent that private investors are willing to hold municipal debt at an acceptable return. Bond markets are thus made to appear as if they provide objective information about what a city can afford.

The Loop unsettles that assumption. Once public finance is organized around the qualitative return of projects themselves rather than the quantitative return demanded by private investors, evaluation cannot simply be outsourced to investor judgment. It has to be articulated in other terms.

One way to begin doing so is to attach a structured public review to Loop-funded proposals—projects financed through municipal bonds held by a public bank. In this setting, evaluation would focus on how a proposal organizes public capacity: how it will be carried out, where pressure will emerge, how that pressure can be relieved, and how its qualitative effects will be distributed across the people and institutions that make up the city.

The Loop opens a distinct institutional setting for this kind of evaluation. When cities are reviewing projects financed and held within the public sphere, the question is no longer what private investors will tolerate, but how public capacity can be organized and expanded. The point is not simply to conjure capacity limits as a problem for the Loop to solve. It is to establish a framework that asks how things can be done well rather than whether they are possible in the first place.

This matters because capacity is not a fixed stock that public investment either respects or exceeds. It is provisioned over time. Apparent limits reflect earlier decisions about what to build, what to maintain, what to neglect, and whose needs to treat as secondary. In that sense, even localized pressure or shortage should not be read as a timeless law of political economy. These are patterned consequences of prior public and private ordering, and they can be reorganized in turn.

At a basic level, this means asking two kinds of questions.

First, there are capacity questions. If a proposal expands transit, childcare, housing, food access, or other public goods and services, what labor, facilities, supply chains, and administrative systems are needed to carry it out? Where is there room to expand smoothly, and where are the likely bottlenecks?

Second, there are distribution questions. Public investment does not transform every part of the city at once or in the same way. A proposal may expand capacity in one area while requiring complementary support elsewhere in order for that expansion to hold. A serious public review should make those uneven temporal and spatial patterns visible—not because public action must always impose hardship on someone, but because durable qualitative change depends on how expansion is paced, coordinated, and extended across different households, neighborhoods, and institutions.

The depth of this kind of review would vary with the size, novelty, and public significance of a proposal, but even a minimal version would make these considerations visible.

In practice, this kind of review would open up questions like:

Capacity considerations:

  • Which sectors will see increased demand, and at what scale
  • Where there is existing slack capacity, including underused facilities, underemployment, or service availability
  • What kinds of workers are needed, and how quickly they can be hired or trained
  • Which inputs and supply chains are likely to face pressure, and what complementary investments would widen capacity where needed
  • Whether production and service provision can expand locally or will rely on external sourcing
  • How spending is phased over time, and whether that phasing introduces or relieves pressure
  • Which agencies and institutions are responsible for implementation, and where administrative bottlenecks are likely to arise
  • Which sectors are likely to respond to new spending with higher prices, fees, or rents, and what complementary public action would be needed to prevent that

Distributional considerations:

  • Which households, neighborhoods, and institutions are positioned to see the earliest improvements from the proposal
  • In what form those improvements appear: expanded service access, reduced recurring costs, better working conditions, greater security, or new forms of public support
  • Where complementary investment may be needed so that initial improvements do not produce localized shortages or strain
  • How changes in household budgets and service access are likely to alter demand elsewhere in the city
  • How effects vary across existing patterns of income, wealth, geography, and institutional access
  • How benefits circulate locally through wages, purchases, and institutional uptake rather than leaking outward
  • How the proposal can be phased so that expanded provision becomes more durable and more evenly shared over time

We might call this a Capacity and Distribution Review. But the point is not merely to add one more layer of oversight to public investment. The review is one of the forms through which the Loop does its political and institutional work. By requiring proposals to be evaluated in terms of what capacities they draw on, where bottlenecks may emerge, how those bottlenecks can be addressed, and how qualitative improvements are likely to be patterned across the city, it shifts public judgment away from the usual neoliberal question of whether ambitious action is “feasible.” It asks instead what would be required to carry a project out well, how its demands can be coordinated over time, and how its benefits can be more broadly shared.

Rather than defer to whether a private bondholder class can profit from public investment, these questions ask how public investment will allocate labor and resources, structure service provision, and reshape everyday life across the city. They require a more specific account of the city: who does what, where pressure builds, how people live, and how different forms of labor and care are sustained.

Bond markets do not evaluate public investment in these terms. They collapse heterogeneous social activity into a single consideration: the willingness of private investors to accept a given return. That consideration is often treated as an objective measure of what a city can afford. But it does not tell us how a project will be carried out, where it will strain existing capacity, or how its effects will unfold across the city over time. All it really tells us is whether private investors can extract a monetary return from public projects.

A Capacity and Distribution Review, by contrast, makes those dimensions visible and contestable. It institutionalizes a different way of evaluating public action—one that centers coordination, provision, sequencing, and distribution rather than investor judgment. By requiring proposals to be described in terms of how they mobilize labor, expand provision, and affect different households and communities over time, this kind of review cultivates a different language of fiscal evaluation. It gives public officials a way to speak about spending that does not rely on the reductive categories and conventional wisdom of bond markets.

In doing so, it begins to render bond-market evaluation newly legible as what it is: not a neutral measure of public worth, but a perspective rooted in the interests of those who profit from public debt.

This matters politically because taxpayer rhetoric casts public life as the hard-earned substance of a deserving citizenry forever at risk of being siphoned away by others. In practice, that citizen is often imagined in racialized and classed terms, while the city’s diversity appears as a burden, a threat, or a drain on a fixed surplus. The Loop tells a different story. It treats the city’s differences across neighborhoods, institutions, and communities not as competing claims on a limited store of value, but as part of how public capacity is recognized, organized, expanded, and shared over time.

Rather than replacing one total system with another, municipal finance can become the occasion for a more honest evaluative framework that displaces neoliberal public-finance practices in the institutional space opened by the Seattle Loop.

In that sense, the Loop, the review, and the politics are of a piece. The Loop creates an institutional setting in which public investment no longer has to justify itself through private profit. The review gives that setting a public language and procedure. Together, they equip progressive policymakers with a vocabulary that does not undermine their own capacity to act and allows them to answer concerns about “responsibility” and “sustainability” in more detailed, heterogeneous, and above all dignifying terms.

Introducing: The Seattle Loop

We are thrilled to share a sneak peek at the Seattle Loop, a fiscal strategy for generating public money for urgent needs in and beyond the city of Seattle.

The Strategy: By establishing a municipal bank, Seattle can purchase its own debt and “loop” the interest back to the city instead of to private creditors. In addition to providing residents with low-cost banking and financial services, the Seattle Loop simultaneously empowers myriad additional circuits of desperately needed public provisions–from social housing and municipal grocery stores to green jobs and a thriving arts scene.

See here for a more extensive discussion of the Seattle Loop.

Join the Movement: A growing movement is arising across the city of Seattle to make the Loop a reality. To join up and stay informed, please send an email to theseattleloop@gmail.com.

Click or swipe below to explore the animated pamphlet.

To print this pamphlet, download the front + back pages.

A Dvar Torah on the Subject of Democratic Public Finance

By Anna Minsky

The following speech was read on March 28th at a progressive New York City synagogue, a guest sermon by one of the congregants. In the Jewish tradition, each week we read one part (a “parsha”) of the Torah (the first five books of the bible) aloud in Hebrew. Then someone, often a Rabbi, offers “words of Torah” (dvar Torah or drash). At this synagogue at least, the idea is to use the text as a jumping off point. There is no presumption that the text is true or just, only that it is worth discussing.  The terms haShem (literally, the name) and The One are used here in lieu of “G-d” to convey that such a thing is too big to be known or personified.

Shabat shalom.

Obligation. Honor. Reckoning. Redemption. These are all words that have both a moral meaning a money meaning.

Today’s Torah reading comes from Parshat Tzav.  Tzav means oblige. It has the same root as mitzvah. s/ Tzav is an absolutely *riveting* passage that goes back over how to perform five different ritual offerings that were already described in last week’s parsha, but this time with more attention to the role of the priest. But seriously, Parshat Tzav must be important because it is a list of instructions and Torah means instruction. The ritual for each offering begins with, zot torat ha: now this is the torah of… And, more-or-less, the description of each offering is punctuated with, kadosh kedushim hu: it is a holiest holy portion, referring to the part of the offering that goes to the priest.

So, this is the Torah of Obligation. What do we owe to haShem and what do we owe to each other? In the text, we owe a shlamim offering. It could be from the herd or the flock or a goat. We owe a minhah offering. It must be grain, with salt, oil, and frankincense, but no leavening. And, significantly, we are told the exact amount to bring each morning and evening, and we are instructed that the priests get to eat a part of it. These two offerings and the olah offering are considered obligatory.  In contrast, the last two offerings, the hattat and asham, are accrued based on your behavior.  More about those later.

In late temple times the instructions in the Torah about obligations to The One likely shaped the local economy more than obligations to the state. Roman authorities were content with minimal tribute, and their local governors were mostly unstable. Meanwhile, the Torah had already been entrenched for centuries. There was even a sacred currency that could be used for offerings and tithes. People likely took the Torah instructions seriously, but paid a priest to make offerings, rather than literally bringing a tenth of an efa of grain in the morning and another tenth of an efa in the evening. They saw their relationship with haShem as transactional.

Kadosh kedushim hu. It is a holiest holy portion.

Now this is the Torah of Honor.  So, what do you think? Is it impure to owe money? Is it a sin not to repay a debt?

It is no secret that cartels and bullies use debt as a pretext for violence and cruelty. For example, in 2014 credit agencies downgraded Puerto Rico’s bonds, forcing them to pay off their debts by reducing services and pensions, that is by reducing care for the people who live there.  There is no honor in paying off a debt if it is a cause for neglect. But also families and friends use debt as a pretext for companionship. I am in the debt of this community for creating a meal train when I was sick, and that’s a good thing because it makes me want to sign up for a meal train for someone else. The difference between cruelty and connection has to do with who keeps the ledger. If we think of money as a thing that can be hoarded that might prompt us to be cruel. But if we think of money only as an abstraction, that might prompt us to use it to coordinate care.

Kadosh kedushim hu. It is a holiest holy portion.

Now, this is the Torah of Reckoning. Is it possible that one origin of money was in temple ledgers?  For example, the temple might record that Linda hadn’t brought a shlamim offering. Perhaps, also, Carol wants some of Linda’s saplings to plant a vineyard.  She could say to Linda, give me a few saplings, and I will promise to bring a shlamim offering to the temple on your behalf. Linda could then bring that promissory note to the temple, and they could record that the obligation of the shlamim offering had been switched from Linda to Carol.  All of a sudden, we essentially have paper money, and what makes it possible is the ledger that is being maintained by the temple. So the verses about how a shlamim offering could be from the herd, the flock, or a goat could be interpreted as important material information about exchange values that allow for the coordinated distribution of resources within a community of friends and neighbors. Although we no longer make offerings at the temple, Parshat Tzav is still relevant because we still coordinate the distribution of resources. And to give an honest reckoning, we do it badly.

Thinking about our relationships with The One and among ourselves as something transactional might feel yucky, but I would offer that we can reject the fake morality pedaled by banks that it is honorable to “honor” a debt incurred to a usurer. We *can* organize transactions around caring.

Kadosh kedushim hu. It is a holiest holy portion.

And finally, this is the Torah of Redemption. I am going to spend the remainder of this drash talking about Democratic Public Finance, an idea I’ve been learning about from the Money on the Left editorial collective. Today is the perfect day to talk about it, not just because of Parshat Tzav, *but also* because today is No Kings Day, *and also* the state budget is due on Wednesday.

I think we’re all on the same page that when the President claims the unilateral right not to spend funds that Congress has appropriated, that is King behavior and we won’t stand for it.  But I also want you to think about this unitary executive theory of money, not as a departure from, but a continuation of the austerity framework of our much-too-powerful governor, Kathy Hochul, who says that we can’t “afford” to invest in renewable energy.  Just as we shouldn’t let the president be the arbiter of when money can be spent, so too, we should not let the banks, traders, and hedge fund managers be the arbiters.

Under the current regime corporate banks, and not democratically elected local governments, have the power to create credit.  What kind of democracy is that?  Kathy Hochul claims that money is a scarce private resource, but Democratic Public Finance thinks of money as just a way to coordinate the distribution of resources and capacities.  If there is enough food in New York City to feed every person in New York City, then it is simply not the case that we can’t afford to feed everyone. If there are enough people to shovel the snow, then it is simply not the case that we can’t afford to have the sidewalks passable for people in wheelchairs.  If it is physically possible to build solar and wind farms and a pipeline to bring hydropower from Quebec, how can we afford *not* to do these things? All we, as a multiracial small-d democratic city and state, have to do is ask what we wish to accomplish together and then take control of the ledger to credit the people who step up to do the accomplishing. For example, one way to do this would be to issue literal credits that could be redeemed to pay taxes or obtain food from state-run groceries.

Another idea from democratic public finance is to borrow money from people rather than banks. Instead of donating money to centrist democrats to defeat MAGA, we could invest our money in arts programs, libraries, and parks in New York City, Cincinnati, Seattle and Tulsa, expanding blue cities so that people can live in them free from cars and guns, and organize together to take back their state legislatures.

These are policy ideas we could advocate for. If you are interested in taking some smaller first steps together, I am always looking for study partners, and maybe we could consider writing a joint letter to the mayor or governor, or starting some inventive crediting systems within our own community, perhaps for kids or teen assistants.

I said I would return to the hattat and asham offerings. These are offerings you would make if you needed purification or to atone for a sin. The implication is that you had incurred some debt for impurity or, perhaps, cruelty. It is not wrong to have a debt, but it is wrong to usurp the ledger.  The premise of Parshat Tzav is that haShem controls the ledger, but post-temple, I think that we all should control the ledger, democratically.

What’s more, while it might seem like Parshat Tzav is just instructions for the priests, let’s not forget Parshat Yitro, where we read v’atem t’hiyuli mamlechet cohanim: we should be a *nation* of priests. 

On top of Parshat Tzav, no kings, and an impending state budget deadline, today we observe Shabbat haGadol, the last shabbat before Pesach, the holiday of redemption. To redeem is literally to acquire something by paying off a debt, perhaps by making a hattat or asham offering.

But I say redemption is meaningless if we are not a nation of priests, if we do not wield the ledger to distribute our labor and resources to care for one another.

Kadosh kedushim hu. It is a holiest holy portion.

Good Shabbos.

* The featured image above features an ancient silver Shekel of Tyre from the Second Temple period dated 64/3 BC.

** Watch Anna Minsky read her remarks here:

Reparative Internationalism

Toward an International Democratic Public Finance Framework

By Will Beaman

The liberal international order faces a crisis of legitimacy, and the struggle to define its aftermath is already being organized through competing visions of global order. In the present turn, the far right has seized that terrain to stage a false choice: either accept imperial internationalism or retreat into nationalist rivalry.

This essay develops the Democratic Public Finance (DPF) framework into the domain of foreign policy and international economic governance. Reparative internationalism names the political horizon of that extension. DPF begins from a simple premise: public money and fiscal authority should be organized to expand democratic participation and shared capacity rather than to enforce artificial scarcity or market discipline.

The international monetary system makes this premise unavoidable. Nowhere is the tension between democratic participation and financial hierarchy more visible than in the global institutions that govern liquidity, development, and employment across borders.

This also requires a broader understanding of economic democracy and internationalism than political economy often supplies. Economic democracy is too often reduced to questions of workplace control, redistribution, and ownership, while international solidarity is not yet joined to the kinds of public design and institutional coordination that would support democratic repair and reconstruction in the present. A Democratic Public Finance approach insists that institutions of money, credit, and employment are central to both.

Even where strands of political economy have under-theorized money, credit, and employment as constitutive of economic democracy, or the role of internationalist architecture in liberation struggles, these questions remain open. They belong to a heterogeneous problem space shaped by developmental economics, mid-century postcolonial thought, and the 1974 call for a New International Economic Order. That declaration, advanced by newly independent states, demanded structural changes to trade, finance, technology transfer, and development governance. These questions stand alongside more recent decolonial monetary and macroeconomic work, including Fadhel Kaboub’s analyses of postcolonial economic relations and advocacy for political and climate reparations and Ndongo Samba Sylla’s critiques of monetary imperialism and neoliberalism’s colonial roots. What is more, Kaboub and Sylla join Andrés Arauz in calling for forms of regional monetary solidarity across Africa and Latin America. Democratic Public Finance revives and recomposes these longstanding questions through a focus on international public design and interoperability: the construction of institutions that widen fiscal space, coordinate liquidity, and secure full employment across borders without reinstalling the nation-state or any imperial power as the singular anchor of economic order.

What appears as an external constraint is often already an effect of how cross-border obligations are organized, recognized, and supported. International architecture, in that sense, is not a downstream consequence of discrete political achievements. It is part of the contested infrastructure through which those achievements become possible, legible, or durable in the first place.

These questions remain live today in debates over what happens when countries must use up their stocks of dollars and other widely accepted reserve assets to pay for imports, service debts, and steady their currencies. When that cushion runs down, governments face mounting pressure. They may be forced to cut spending, suppress demand, or seek outside support on punitive terms simply to keep external payments flowing.

When countries struggle to secure the dollars they need for imports, debt service, and other external payments, the resulting instability should not be mistaken for a self-moving market process. It reflects an international monetary architecture in which dollar support is selectively provisioned rather than organized around democratic participation or fiscal space. That selectivity is not incidental. It is an imperial design logic that recasts questions of public monetary design as matters of U.S. charity and benevolence and, in the present authoritarian turn, is increasingly restaged as a pageantry of opening and closing windows of solidarity and support according to loyalty and fealty.

The consequences then appear in the specific exchanges through which domestic money is traded against dollars, in the pricing of imports, and in the servicing of foreign debts. Governments and central banks then try to keep those arrangements from breaking down by using up their dollar holdings, keeping domestic currencies from falling further against the dollar, making borrowing more expensive, or taking other steps to resist the reorganization of claims in favor of dollar-denominated assets and to preserve the payment relationships on which imports, debts, and public responsibilities depend. These are defensive responses to terms that are rendered legible as neutral, ordinary, and unavoidable, while making other ways of organizing support, obligation, and participation across borders harder to name and sustain.

Too often, these dilemmas are staged as a choice between insulated national monetary autonomy and permanent exposure to external discipline. International Democratic Public Finance begins elsewhere. It treats those pressures not as fixed conditions within which each country must fight for survival, but as symptoms of a global monetary architecture organized around hierarchy, scarcity, and competitive vulnerability.

For decades, the dominant vision of international order presented itself as a framework for shared prosperity, development, and stability. In practice, however, liberal internationalism organized economic life across borders through hierarchically structured financial and trade institutions, which repeatedly treated austerity, privatization, and unemployment as the price of participation for countries facing external payment pressures.

As faith in this institutional order has eroded, the far right has offered its own alternative: nationalist competition among strong states, each seeking advantage in a world of strategic rivalry.

Neither model addresses the underlying problem. Liberal internationalism preserves hierarchical financial arrangements that restrict fiscal space for most of the world. Nationalist internationalism abandons cooperation altogether and risks normalizing economic fragmentation and geopolitical conflict.

What is needed instead is a different framework for international economic governance—one grounded not in hierarchy or withdrawal but in participation.

A reparative foreign policy therefore requires more than a change in diplomatic posture. It requires treating the international monetary system itself as a site of democratic public finance rather than as an instrument of imperial hierarchy.

I. Authority as Participation

A reparative international architecture begins by reframing how authority operates. In the prevailing international order, authority is exercised through hierarchy: a small number of powerful states and financial centers shape the conditions under which other societies must govern their economies.

The alternative is participation. Participation does not simply redistribute power within an existing hierarchy. It reorganizes the institutions through which economic life is governed so that societies can participate in shaping the economic conditions that govern their lives.

This shift has a certain experimental quality. Participation is not merely a new map of who belongs within an existing order. It is a world-making practice through which democratic capacity is built across borders.

A participatory international architecture continues the unfinished work of decolonization by changing the institutional conditions under which political and economic decisions are made. Instead of requiring countries to navigate rules designed elsewhere and enforced through external discipline, it creates institutions through which societies can participate in shaping the economic and financial environment that governs them.

In this sense, decolonization is not only a political project but a monetary one: it requires transforming the institutions that govern liquidity, credit, and employment so that they expand democratic participation rather than enforce financial hierarchy.

For Democratic Public Finance, foreign policy therefore begins with the institutions that govern money, liquidity, and fiscal space across borders.

Internationalism, in this sense, means organizing the institutions of money, credit, and employment so that societies can participate in shaping the economic conditions that govern their lives.

Anti-imperialism, correspondingly, means building institutions that prevent any power from monopolizing the monetary and financial conditions under which other societies must govern their economic lives. What these debates too often share is a survivalist baseline: a picture of self-enclosed political units forced to defend themselves within a hostile monetary environment rather than participate in designing the institutions that govern that environment in the first place.

II. The Monetary Question

Countries pursuing ambitious domestic programs are often forced into austerity, unemployment, privatization, or political retreat not because those outcomes are economically inevitable, but because access to dollars and reserve assets remains scarce, hierarchical, and politically managed.

International Democratic Public Finance does not treat externally denominated debt as a settled social fact. Even the most sophisticated MMT discussion has often treated foreign-currency debt as a stable marker on a spectrum of sovereignty, agency or capacity, as though “externality” were simply there to be measured. But what counts as external denomination is itself conditioned by an ongoing order of collective design: by the legal, financial, administrative, and discursive arrangements through which receivability, refinancing, reserve practice, enforcement, and public support are organized across borders and rendered durable as common sense. The topology is therefore the reverse of what it often seems. Sovereign refusal, denomination, or imposition does not stand prior to international monetary design. It is itself organized through that design. The issue, then, is not simply what degree of room for maneuver a country possesses in advance. It is how the international monetary order organizes the terms on which its obligations will count, travel, and be supported.

This is why the dollar’s global role cannot be treated as neutral—and certainly not as a foundation for democratic renewal. When access to dollars and other widely accepted reserve assets is concentrated at the top of the system, fiscal space everywhere becomes organized around imperial asymmetries. In the current order, that fragility is often resolved through austerity: governments are told to cut spending, suppress wages, privatize assets, or tolerate unemployment in order to regain access to the external means of payment they need for imports, debt service, and exchange-rate support.

Reforming this system requires expanding the institutional mechanisms through which countries can gain access to the external means of payment they need when they face dollar shortages and other external payment pressures, without sacrificing domestic democratic priorities.

One concrete example already exists in the network of central bank swap lines that the Federal Reserve extended during the global financial crisis and again during the pandemic. These facilities stabilized global financial markets by allowing foreign central banks to access dollars when they faced payment shortages. Yet access to these lines remains restricted to a small group of privileged partners.

A reparative international architecture would expand such mechanisms and place them within multilateral institutions so that access to the external means of payment countries need is not a discretionary tool of imperial power but a normal feature of global economic governance.

Other paths point in a similar direction. In Africa and Latin America, regional monetary proposals associated with thinkers such as Ndongo Samba Sylla and Andrés Arauz have emphasized currency cooperation, regional clearing, and solidarity-based reserve arrangements as ways to reduce dependence on hierarchical dollar mediation. These efforts underscore that reparative internationalism need not mean a more benevolent top-down order. It can also mean building interoperable institutions below and across the current hierarchy.

Such reforms would not eliminate international inequality overnight. But they would reduce the ability of financial hierarchy to discipline democratic governments pursuing full employment in an inclusive way.

III. Employment, Industrial Strategy, and Participation

Debates about development strategy often frame employment as a byproduct of industrialization. According to this view, jobs should emerge naturally from successful sectors and industries institutionally positioned to attract investment and external demand.

A participatory framework reverses that priority. Employment is not merely an outcome of economic strategy; it is a condition of democratic participation.

This does not mean abandoning industrial policy. It means recognizing that industrialization can proceed under different background conditions. One option is to organize economic life around unemployment as a disciplinary mechanism, forcing workers and communities to compete for access to livelihood and public standing. Another is to establish employment as a public commitment, ensuring that participation in economic life is not contingent on meeting a narrow test of market usefulness.

That distinction matters because unemployment is not simply an economic shortfall. It is also a way of sorting people into more and less legitimate forms of social contribution. A participatory framework rejects that sorting function. It insists that industrial transformation should widen the terms on which people can appear as contributors to public life, rather than narrowing them around one dominant image of usefulness.

Economic democracy, in this sense, means organizing the institutions of money, credit, and employment so that participation in public life does not depend on meeting a narrow test of market usefulness.

Full employment has long functioned as a public aspiration, especially in the postwar period, when mass unemployment came to be seen as incompatible with democratic legitimacy. But over time the concept was narrowed. In much mainstream economic theory, full employment no longer means that everyone who wants to work can do so. It names a moving threshold consistent with a certain tolerated level of unemployment, often justified through concepts such as the Non-Accelerating Inflation Rate of Unemployment. Under that definition, full employment becomes a vague macroeconomic target rather than an institutional obligation.

This narrowing is often defended through the language of inflation. Inflation is treated not only as a technical problem of prices but as a signal that participation has exceeded its proper bounds: that wages are rising too quickly, that public spending has become excessive, or that “make-work” has replaced disciplined production. In this way, inflation discourse helps naturalize a background level of unemployment as a necessary restraint on social excess. It also organizes distinctions between forms of labor that are recognized as productive and those that are cast as marginal, redundant, or improperly supported—distinctions that have long been entangled with judgments about skill, disability, and social worth.

Democratic renewal has to reject those logics more fundamentally. When unemployment is treated as the necessary price of order, and inflation as evidence of improper public spending or socially excessive participation, the ground is laid for harsher distinctions between worthy and unworthy labor, disciplined and undisciplined populations, productive and burdensome life. Those distinctions do not mechanically produce fascism, but they help make fascist categories newly legible. A democratic politics of full employment cannot simply soften those judgments at the margins. It has to reorganize the terms on which participation, contribution, and public support are recognized in the first place.

A participatory framework rejects that narrowing. Full employment is not simply a desirable aggregate outcome. It is a democratic commitment that requires institutions capable of creating work when private markets do not. It also reframes the problem of inflation, not as a reason to withhold participation, but as a question of how to organize spending, production, and pricing so that expanded participation can be sustained without reproducing the categories of excess and exclusion that authoritarian politics exploits.

A job guarantee is one way of giving that commitment concrete form. It is a public commitment to provide employment to anyone who wants to work, rather than leaving access to livelihood to the disciplinary terms of the market. It belongs to a longer history of demands for democratic inclusion, civil rights, and public responsibility for livelihood. Its importance here is not only programmatic but conceptual: it names a form of full employment that refuses to treat access to work as a privilege allocated through unemployment, exclusion, or externally imposed scarcity.

This commitment should not be confined within national borders. In the current international order, even the effort to secure full employment is constrained by dollar dependence and external payment hierarchies. If unemployment is treated as an acceptable adjustment mechanism in the global economy, the result will be recurring cycles of austerity, migration crises, and political instability.

A reparative international architecture must therefore treat full employment as a shared global objective. Job guarantees provide one way to institutionalize that commitment. By establishing employment as a right rather than a privilege, they ensure that industrial transformation occurs within a framework of participation rather than exclusion.

IV. Beyond Benevolence

This framework is not a call for American benevolence. A system in which the United States occasionally extends support while retaining the power to withdraw it would simply reproduce the exceptional and discretionary character of imperial governance.

The goal instead is to embed access to external means of payment, balance-of-payments support, and employment commitments within international institutions. Balance-of-payments support here means securing and stabilizing access to the international currencies needed to meet external payment obligations without slashing jobs, wages, or public spending. This matters in part because currencies are never singular or self-enclosed objects. As I have argued elsewhere, “the dollar itself is not a coherent entity. It is already a choreography: a composite of coins, notes, deposits, reserves, and credit instruments—issued across the balance sheets of banks, treasuries, courts, and municipal governments, each with their own histories, idioms, and institutional rhythms. It has never been a single thing.”

One existing coordinate for thinking through that transition is the IMF’s Special Drawing Rights (SDRs). Created and allocated by the IMF, SDRs are an international reserve asset—a potential claim on widely usable member currencies—that can widen access to external means of payment without reducing support to bilateral favor or market punishment. They do not solve the problem on their own, but they point toward forms of international monetary coordination less dependent on unilateral U.S. discretion and more compatible with a reparative architecture.

Balance-of-payments support from the United States to postcolonial countries could be a step in that direction. But it should be understood as transitional—part of a broader effort to embed these responsibilities in multilateral frameworks that prevent any single state from monopolizing the conditions of global economic governance.

Nor does reparative internationalism require Americans to endure economic hardship as a form of reparation. On the contrary, it requires domestic fiscal policy in the United States itself to be organized around full employment and job guarantees. A country that manages its own economy through unemployment and scarcity cannot credibly support a more participatory global order.

The issue is not simply that support has too often been distributed cruelly rather than kindly. It is that support itself has been organized as an instrument of selective favor rather than as an ordinary condition of international participation. In the present authoritarian turn, that selectivity becomes more theatrical–and more spectacularly brutal–but it is not new.

The aim is not sacrifice but an order in which coordination is institutionally secured: a world in which societies can pursue democratic economic strategies without being disciplined by external financial constraints.

V. Practicing Reparative Internationalism in the Present

Progressive lawmakers do not need to command international institutions in order to begin advancing this framework. The present already offers ways to begin institutionalizing it.

Part of that work is rhetorical. It involves recognizing people, places, and forms of labor as public capacities where dominant policy language still treats them as fiscal burdens or economic costs, while refusing the assumption that unemployment, migration, or underdevelopment represent excess human lives to be managed through discipline. Even before institutions change, political language can begin to reorganize what counts as value, capacity, and participation.

Part of the work is domestic and programmatic. Public employment initiatives, care infrastructure, green development, debt relief, and other DPF-style policies do more than address local needs. They rehearse a governing logic in which public money is used to widen participation and build collective capacity. They help establish that full employment is not a fantasy or a slogan, but an institutional obligation.

Part of the work is transitional and international. Progressive lawmakers can support debt restructuring, oppose austerity conditionality, advocate for expanded swap lines, and back reforms that give other countries greater room to pursue inclusive social provisioning. These measures fall short of a fully reparative architecture. But they help soften the ground for one by weakening the idea that global order must be organized through scarcity, punishment, and hierarchy.

Because these hierarchies are continuously organized rather than simply inherited, they can be contested in the present through rhetoric, program design, and transitional institutional demands.

Reparative internationalism, then, is not only a future arrangement at the level of global institutions. It is an inter-temporal practice of recognizing capacity where others see cost, widening participation where others impose discipline, and advancing reforms that loosen the grip of hierarchical finance.

VI. Conclusion

The crises of the twenty-first century—financial instability, climate change, migration, and geopolitical fragmentation—cannot be addressed through a return to the institutions and assumptions of the late twentieth century.

What is required instead is a reparative internationalism centered on participation.

This means building and revising institutions to widen fiscal and democratic space rather than restricting it through austerity and external payment discipline. It means refusing to predicate participation in public life on a narrow test of economic usefulness. And it means treating participation as a world-making practice through which democratic capacity is built across borders.

The point is not merely to redistribute capacity within a fixed world order, but to reorganize the terms on which capacities, obligations, and claims come to count at all.

The goal is not a world organized around hierarchy or benevolent patronage, but one in which societies can participate in shaping the economic conditions that govern their lives.

In that sense, reparative internationalism names the unfinished institutional work of decolonization: a world organized around democratic participation.

Animal Spirits and Public Promises: Phantom Beavers and the Politics of Monetary Design

By Rob Hawkes

There is a spectre haunting Nigel Farage. The spectre of a beaver.

On 11 March 2026, the Bank of England announced that, following a public consultation, its next series of banknotes will feature images of the UK’s wildlife in place of historical figures, which have adorned our currency since the 1970s.

Mr. Farage was quick to describe this move as “absolutely crackers” (and, of course, “woke”) in a social media video which begins with a triumphant hailing of “our great British banknotes” and their images of “giant figures like Winston Churchill.” Soon, however, his tone shifts to one of ridicule: “And yet, they’re proposing that we replace people like him with a picture of a beaver. No I’m not making it up, this is actually what they’re proposing.” The Reform UK leader has never been one to let the truth get in the way of a good bit of faux outrage, but, if his “I’m not making it up” wasn’t enough of a clue that the facts might have undergone some stretching, a brief check of the BoE’s press release confirms that the “specific wildlife” the public would like to see depicted on the currency has yet to be determined via a further consultation process. Mr Farage, it seems, has conjured a phantom beaver.

One can only speculate as to why this particular animal spirit haunts Farage’s paranoid imagination but, considering Reform UK’s deep commitment to women’s rights, it is surely a mere accident that his mind landed on a word with a history in misogynistic slang. There is no knowing, either, why the thought of losing Jane Austen, JMW Turner, or Alan Turing from the “great British banknote” has not proved quite so distressing, either to our political leaders (Kemi Badenoch is also very cross), or to the BBC Question Time audience member who saw the replacement of Churchill as “surrendering to the radical left wing.” One of the panelists, the broadcaster Kay Burley, responded: “I think as long as we’ve got enough of them in our pockets at the end of the week, I don’t really care what’s on the back of my banknote.” Indeed, from the point of view of mainstream economics, which sees money as a politically-neutral medium of exchange, the material and aesthetic properties of monetary tokens are of no consequence. However, while we can question the motives underlying this week’s eruption of “anti-woke” anger, the questions of monetary design this episode opens up are anything but trivial.

As Alfred Mitchell Innes wrote in 1913, money is “credit and nothing but credit.” Indeed, in a powerful sense, Churchill, Austen, Turner, and Turing are all the posthumous recipients of public credit in the form of recognition, celebration, citation, and acknowledgement via the visual design of the existing £5, £10, £20, and £50 notes. In Turing’s case, in particular, this credit is also an act of reparation following the violence he endured at the hands of the British state in his lifetime. As well as bearing images of Churchill, Austen, Turner, and Turing, our banknotes announce that they “promise to pay.” And yet, this public promise also encompasses a commitment to redeem, to receive, to acknowledge, and to accept. In broader terms, the UK’s monetary system as a whole recognises the contributions of those who serve the public purpose – from health, to education, to social care – in the form of public credit.

As one of the world’s most nature-depleted countries, you could argue that the UK now owes far more to its wildlife than to its revered historical figures. And yet, the panic over the removal of Churchill points to the ingrained logic of austerity at the centre of British politics today. Acknowledging our past need not come at the expense of provisioning the future, but for Farage and those who share his worldview, these will always appear as zero-sum trade-offs. Despite living in one of the world’s richest countries, we are told, there is not enough to go round – someone must be left out, whether it’s animals vs. dead politicians or hungry children vs. cold pensioners, we’re always in a world of either/or and never both/and. Thus, striving for ecological sustainability and renewal, averting climate breakdown and arresting species loss, or meeting the needs of those our society marginalises (including migrants, people of colour, LGBTQIA+ communities, women, and disabled people), are imagined to be achievable only as a consequence of someone else’s suffering. However, as we at Money on the Left have been arguing in our work on Democratic Public Finance, while systemic exclusion is baked into the present logic of monetary design, this is not and has never been inevitable – we can design another, more inclusive and sustainable system just as we can redesign our banknotes.

Farage’s phantom beaver betrays an even deeper fear of democratic inclusion. As a thought experiment, let us imagine for a moment that a twenty-first century political leader might deliberately and unsubtly choose to imply that Churchill, the warlike epitome of masculine strength and defiance, was to be replaced by a euphemism long used to belittle and sexualise women. Might this indicate a wider hostility to women’s inclusion in the political and public spheres? Might the lack of comparable concern over the loss of a woman writer, an artist, or a gay man from the “great British banknote” also be telling? The BoE made the decision to feature wildlife on its new notes after an extensive public consultation. This was a more democratic choice than could ever have been arrived at had the Bank simply asked Nigel Farage what he might consider too “woke” or asked the man in the Question Time audience what would count as “surrendering to the radical left wing.” As we saw in the aftermath of the recent Gorton and Denton by-election, which saw Farage’s party’s candidate Matt Goodwin losing to the Greens’ Hannah Spencer, Reform UK’s instinct is to blame the public when it makes a decision it doesn’t like. By contrast, Democratic Public Finance invites everyone to join the conversation, not just about who or what we recognise and celebrate in the visual design of our currency, but how the monetary system itself functions, which people, places, and causes truly deserve public credit, and how acknowledging our shared past need never be pitted against our ability to build a better, more just, inclusive and sustainable future.

As Robyn Ollett and I wrote for Money on the Left last August, “the stories we tell about our communities and the people that build them are intimately bound up with the way we account for them in monetary terms.” We have since launched the Where Credit’s Due project in Middlesbrough with the aim of building intersectional solidarity and fostering conversations about monetary design in both visual and systemic senses. We began with a screening of Maren Poitras’s 2023 documentary Finding the Money – in which Lua K. Yuille observes that: “If money is natural, who has the money is natural as well” – and followed this with a series of workshops at Middlesbrough’s Dorman Museum, where our participants have experimented with designs for their own “Dorman Dollars” (see the image above). As these events have explored, neither the aesthetics nor the politics of monetary design are natural or inevitable. In place of the orthodox story, which tells us that the suffering of marginalised people and neglected places is necessary and that austerity’s exclusionary logic is the mark of responsible government, we have been learning how to tell new stories of money’s creative potential. In place of the phantom of inclusion-as-zero-sum-competition and the fear of democracy that haunts Nigel Farage, we offer Democratic Public Finance’s vision of ecosocial justice, which refuses to imagine false binary oppositions between wildlife and people, between men and women, or between the past and the future.

The Ontology of the Monetary Image: Référance and Reconstruction

By Will Beaman

Money is often introduced in critical theory as a problem. It appears as the medium that makes unlike things commensurable by reducing them to sameness, the abstraction that removes social life from the conditions that give it substance, or the sign that circulates by displacing the relations on which it depends. In one register, this is the Marxist account of commodity abstraction and estrangement. More specifically, it is the tendency within Marxist political economy to identify money with the value-form, and the value-form with a mystifying equivalence that becomes socially real and destructive. In another register, money becomes part of a deconstructive account of debt, mediation, and the impossibility of meanings or values ever being wholly self-identical. What these approaches share is the claim that money is bound up with failed identity: either it asserts an equivalence that does not in fact exist, or it reveals that equivalence never fully holds. Money is therefore treated either as a false identity or as a site of identity’s failure.

I want to start from a different premise. Money does not need to be understood first as the positing of identity. Commensuration is not exhausted by equivalence in the strongest sense, and credit should not be understood only as false unification or as a relation whose non-identity appears primarily as failure or guilt. Money is better understood as a practice of open public reference. At its most basic level, it stages comparison without requiring identity. By reference I do not mean only precise signification. References can also sample and remix, compare partially, cite selectively, echo playfully, or suggest likeness without exhausting what they carry forward. What matters here is a public act of relating—one that makes coordination, valuation, and obligation possible without discovering a pre-given sameness beneath them. The question, then, is not whether money imposes identity on a heterogeneous world, but what kind of reference money is.

Marxist criticism is most useful when it shows how capitalist monetary forms narrow what can count as socially intelligible. When labor appears only as wage labor, when production appears only through profitability, and when public capacity appears as fixed, money becomes a disciplinary medium. But it is not enough to say that capital captures money and thereby generates socially real abstractions. That still risks treating reification as the basic ontology of money rather than as one historically powerful monetary idiom. What appears here as private value or abstract equivalence is better understood as a genre of reference—a way of organizing relations that presents its own ratios as self-grounding while treating the conditions of issuance and receivability as if they were already settled. Even in these privational forms, money is not ontologically private. It remains a contested public utility, and the terms on which claims are issued, received, and made to count are never fully removed from political struggle.

A similar point can be made about deconstructive accounts of debt and mediation. These traditions are right to insist that identity does not close. Debt is never just a neutral balancing of accounts but is bound up with obligation, memory, punishment, and the effort to make a claim hold over time. More generally, settlement never arrives in a final and self-contained form, because any act of meaning or repayment depends on signs, conventions, and contexts that exceed it. Derrida’s term différance combines difference and deferral to name this condition: meaning is never simply present all at once in a self-identical form. A word becomes intelligible through its differences from other words, through traces of prior use, and through its repeatability across contexts. What appears self-grounding or immediately given is therefore mediated. Applied to economic life, the point is that a price does not contain the full reality of the good it prices, and a wage does not contain the full reality of the labor it measures. Monetary signs are in no objective sense equal to the world they organize. If one begins from identity or presence, non-coincidence appears as différance.

If différance clarifies the mediated conditions of signification, we might use référance to clarify the mediated conditions of reference. Derrida’s altered spelling marks a difference that is visible in writing but not audible in speech, making the temporal discontinuity of signification legible at the level of the word itself. Référance transvalues that gesture. It marks not only the non-presence of meaning, but the inscribability of claims across the spacing of currency issuance and uptake. Just as writing happens here and reading happens there, issuance happens here and receivability is negotiated there as a reversible stagecraft rather than a closed transfer. Rather than starting from identity and its failure, référance begins from relations that are non-identical from the start and do not require identity as their ground. If one begins instead from analogy and provision, from a shared problem that referential coordination across non-identity helps organize and contest, the same field appears as référance. The inadequacy of identity is the site of différance; non-identical relation is the site of référance. These do not necessarily name different empirical objects. They name different descriptions of the same mediated field. Référance names an open public reference: a way of suggesting likeness and holding claims together without discovering a final identity beneath them. Money, on this account, is not the successful representation of a prior economic reality, and it is not merely the symptom of a constitutive lack. It is a partial articulation of the social world as countable and revisable.

In monetary life, référance works through analogy: a way of holding heterogeneous things in accountable relation without making them identical. Analogy here does not mean approximation to a fixed norm. It means that likeness can be suggested and coordinated without being gathered into identity. A wage does not make labor the same thing as money. A price does not make a good identical with a number. A budget line does not make a public need identical with its accounting expression. Identity fails, but coordination still takes place.

The reparations movement offers a political example. A cash payment may form part of reparations for slavery without being identical to reparations or exhausting their meaning. Indeed, reparations are possible in part because money is not exhausted by any punctual scene of settlement. Its non-identity makes it intertemporally inscribable as a medium of repair, capable of carrying past harms, present claims, and future obligations in relation. The relation is not merely metaphorical or supplementary. It is analogical. Payment participates in a broader project of repair that can also take juridical, institutional, pedagogical, and aesthetic forms. This is part of how reparations remain durable across changing media and struggles: not because the claim is reducible to one self-identical demand, but because it can be carried forward across different scenes of reference. Reparations, in this sense, name an open historical and political problem-space rather than a single settled form.

Existing monetary forms often conceal the work of reference. We might think of this in terms similar to the continuity system in cinema. Continuity editing does not literally create seamless space-time. It produces continuity as an effect while hiding the cuts, conventions, and labor that make it possible. Some monetary forms work in the same way. They stage commensurability as a simple fact and obscure the referential work by which non-identical terms are brought into relation. What appears as neutral equivalence is often the product of historically specific conventions that present themselves as natural.

For that reason, reconstruction matters as much as critique. Reconstruction begins not from failed closure but from non-identical relation. Monetary institutions are never complete, never innocent, and never outside power. But they are not simply illusions waiting to be exposed. They are infrastructures through which claims become receivable, contestable, and revisable. To reference is also to cite: to carry something forward and make it count within a shared scene of recognition. Credit clarifies the connection. To credit is not only to finance but also to acknowledge, attribute, and extend receivability in monetary terms.

The historical period of Reconstruction after the U.S. Civil War extends the reparations analogy. In that moment, the terms under which social life could count within public institutions were reorganized. New images were put forward in which labor appeared as employable beyond the plantation. Citizenship appeared as enfranchisable across race. Land appeared as redistributable rather than fixed within the slaveholding order. Credit appeared as more issuable to newly recognized participants in public life. Black participation appeared as precious and indispensable to public life. None of these predicates produced stable identities, and all were violently contested. Yet they established new relations through which claims could be made and received within a multiracial democracy. Reconstruction therefore names not only a historical period but a problem of reference: how heterogeneous lives can be sustained together within shared institutions without collapsing their differences into a single form.

The political economic question is therefore what kinds of open public references monetary forms establish, and whether they do so reflexively or under the cover of objectivity. A reconstructive critique of money asks who may issue, who may count, what may be valued, which obligations are recognized, and which forms of life are treated as worthy of support. The task is to reconstruct money as accountable relation rather than failed identity.

Fiscal Chronotopes: #ZcavengerHunt, the Zetro Card, and the New Finance Franchise

By Will Beaman

This essay is lightly adapted from a talk delivered at the 2026 American Comparative Literature Association conference. It contributes to a growing body of endogenous money theorization that we at Money on the Left call Democratic Public Finance (DPF). DPF begins from the distributed and publicly mediated character of political-economic life, approaching money, credit, and accounting as contested infrastructures that are at once citational and coordinative. My contribution to that project here concerns the conditions of legibility for political-economic imaginaries.

Fiscal practices and counter-practices unfold within spatial and temporal genres that rehearse what feels like a “realistic” order of operations: where money is imagined to come from and what must happen for it to name and remunerate social capacities. In those genres, design questions are often staged as discoverable facts about economic reality that necessarily constrain politics. But they can also be staged additively, so that public spending expands who and what can count. At stake throughout is how public money is imagined and how public obligation is organized.

One familiar name for this problem in endogenous money discourse is the finance franchise: the idea that monetary power is extended through licensed issuers and delegated circuits. That mapping matters, but it can mislead when it encourages us to treat monetary agency as primarily top-down. My wager is that the finance franchise is also organized from the middle, through durable genres and rehearsals that make monetary agency legible in public life. The franchise, in other words, is not only a legal architecture. It is also a genre environment that trains what public agency can look like and when it can count. Borrowing from Mikhail Bakhtin, I call these patterned organizations fiscal chronotopes: time-space forms through which a world becomes legible as a sequence of events, obligations, and thresholds.

A key feature of these chronotopes is that they are often polyvocal. The same practice can remain stable while supporting more than one coherent reading. That is one reason fiscal forms travel across heterogeneous publics. It also means analysis cannot treat perception as passive reception, as if fiscal reality simply presents itself and we merely record it. What is often called “fiscal reality,” including in MMT and endogenous money discourse, is too often treated as a stable object waiting to be revealed. Here I treat it instead as reversible stagecraft: a field of gestures and formats that can sustain more than one stable reading and that trains what becomes legible as responsibility and what becomes actionable, or receivable, as public obligation.

Duck-Rabbits and Fiscal Reality

We can think about this with the famous duck-rabbit optical illusion. The drawing can be seen either as a duck facing left or a rabbit facing right. The same lines support two incompatible but equally stable readings, and that is precisely why the image circulates. Gestalt phenomenology took this as evidence that perception is not passive reception but active organization. What we see depends on both figure and orientation. The duck-rabbit shows that the same object can support different gestalt wholes without collapsing into incoherence.

That claim matters here for two reasons. First, it helps describe a dynamic that shapes the present: an inherited neoliberal temporality of passive administration amid crisis can be flipped into open authoritarian bullying without becoming identical to it. Neoliberal governance has long rehearsed a fiscal chronotope in which government is staged as the administration of scarcity. Capacity appears fixed, and the acquisition of scarce funds takes the form of a hostage negotiation in which the rich and powerful must be satisfied before money can be spent legitimately. In that chronotope, the destruction of infrastructure and capacity – austerity, underemployment, deferred maintenance – is moralized as a settlement required to keep the public books balanced.

Authoritarian politics plays off that form. It preserves the scarcity framing and the hostage structure, but converts the earlier posture of impotence before “the market” into a spectacle of punishment and reward. The “winners and losers” of globalization become something closer to the “winners and losers” of The Apprentice. Where neoliberalism moralizes constraint as necessity, the shakedown celebrates it as domination and as proof of the exceptionality of Trump’s supporters. The two chronotopes therefore share recognizable features, which is part of what makes collaboration and institutional capture possible. But they organize those features into different narratives of agency and responsibility.

Second, the duck-rabbit offers a rule for reading the campaign practices I turn to next. Last summer, Mamdani’s campaign ran a citywide scavenger hunt called the #ZcavengerHunt and introduced the Zetro Card, a playful punchcard through which volunteer contributions became receivable for campaign merchandise. The question is not whether these practices are really fiscal governance in disguise. The point is that they can be participation formats and, at the same time, rehearsals of public credit and fiscal authority. They make participation legible, and they can later help make other kinds of fiscal action feel actionable. In that sense, they point toward a new finance franchise whose conditions of possibility are distributed and democratic: authority gathered and renewed through rehearsal rather than granted only from above.

With this in mind, I read #ZcavengerHunt and the Zetro Card as formats that organize fiscal time and space. They are not policy proposals in disguise, but participation devices whose polyvalence trains what counts as collective action and what later counts as legitimate public work. The point is not to decide whether they are “really” fiscal politics or “merely” campaign theater. It is to track what they make variously legible (and hence variously actionable), and how their multi-legibility lets them travel across heterogeneous publics without requiring doctrinal consensus.

The #ZcavengerHunt

I begin with #ZcavengerHunt, which composes a bounded public present, and then turn my attention to the Zetro Card as a more durable rhythm of participation and completion. In the #ZcavengerHunt on a warm day in August, people moved through a sequence of locations, following prompts posted in real time and showing up in large numbers. It was playful and conspicuously gamified, but it was also immediately recognizable as a campaign event: a way to generate momentum, attention, and contact.

The chronotopic question, though, is what kind of time and space the format composed, and what that composition made legible. #ZcavengerHunt organized routes and gathering points so that participation took a clear, shared shape. A city that often appears as dispersed constituencies and isolated commutes was briefly refigured as a coordinated circuit: a public moving through space together according to a posted order.

This helps explain why so many people on social media reached for the same comparison and said Mamdani had finally made “Pokemon Go to the Polls” happen in earnest. The comparison points to more than fun. It names the way a game can give political participation a navigable form, one that does not require prior expertise, ideological unity, or even a single reason for being there. You do not have to be converted to join. You just have to be able to read the next move and keep going.

Campaigns sit awkwardly within the dominant governance chronotope. They happen before governance, and much of their labor is volunteer-based, informal, and hard to count. In a genre environment that tends to recognize work only once it is officially authorized and paid, campaigning can become strangely unreal: “just politics,” “just vibes,” or “just messaging,” as if the labor of coordination does not count as labor.

#ZcavengerHunt pushes against that occlusion. It renders campaign labor legible as a visible, shared activity while remaining playful, and that playfulness matters because it lets participation count without first taking on solemnity. A scavenger hunt does not require participants to share the same inner narrative about why they are there; it requires only that they inhabit the same sequence. People can show up for different reasons and still cohere as a public. That is not a weakness but part of how democratic forms remain durable across heterogeneous readings.

#ZcavengerHunt is not public works in the sense of a municipal project. But it does rehearse public work by rendering coordination labor legible and staging completion as something a public can do together in the open. It rehearses turnout and GOTV, but also the broader premise that collective activity can be organized as an ordinary feature of public life rather than dismissed as a break from “real” administration. A related form appears in the more recent snow-shoveling mobilization: a public standard is set, capacity is scaled to meet it, and the work itself is the primary obligation rather than a revenue-constrained aspiration.

The Zetro Card

The Zetro Card began as a workaround. At one point in the campaign’s fundraising, election-law rules constrained the sale of campaign merchandise. The usual sequence could no longer operate in the same way. Rather than treat that constraint as a hard stop, the campaign invented another format for recognition and circulation. The Zetro Card is that format: a playful punchcard that volunteers receive at canvasses, phone banks, pop-ups, and other events, stamped for contributions and made receivable for campaign merchandise once enough stamps accumulate.

It is immediately recognizable as gamification, and it is partly that. But the origin story matters because it shows how quickly constraints become questions of form. The card does not arise from a neutral design space. It emerges within a rule-bound environment that forces the campaign to ask how value and recognition can keep moving when a familiar channel narrows. That is endogenous improvisation in miniature: a practical restaging of how participation can be honored under constraint.

As I suggested at the time in a joking-not-joking piece for Money on the Left, the punchcard format also invites expansion. It offers a way of thinking through how organizing labor might become legible as something closer to public work without pretending the campaign had already become the city. The Zetro Card’s meaning was flexible from the start. The same format reads equally well as merch logistics, volunteer morale, or a revisable experiment in how recognition might be formalized and scaled.

Where #ZcavengerHunt gave campaign mobilization the form of an attraction, the Zetro Card established form that can persist across time. Contributions that are otherwise informal and hard to count are gathered into a shared rhythm rather than fading back into the background as “just politics.” That continuity should not be confused with seamlessness. The card works because it is modular: it can absorb uneven moments of participation while preserving a stable form. Continuity, in this sense, is not the absence of interruption but the achievement of a repeated public rhythm.

If #ZcavengerHunt made campaigning legible as collective movement all at once, the Zetro Card makes it legible as ongoing work that can persist without constant spectacle. The duck-rabbit point holds here too. The card can be read straightforwardly as morale, retention, and branding. It can also be read as a rehearsal of public credit in miniature because it stages a relationship among contribution, recognition, and redemption. Those readings do not cancel each other. Its political usefulness depends on remaining legible in both registers at once.

From Campaigning to Governing

What this adds to the campaign-versus-governance question is not a fantasy of immediate substitution but a shift in genre. The Zetro Card treats participation as something that can carry forward and return as recognition over time. It offers a small but suggestive model of how collective capacities get named and taken up through repeatable formats. When the scene shifts to snow shoveling as paid public work organized around an accessibility standard, the register changes. But the underlying wager remains familiar: the work comes first as an obligation we can name, and the question of coordination follows from that obligation rather than preempting it.

Many commentators described #ZcavengerHunt and the Zetro Card as Mamdani’s way of responding to fascist terror with fun and levity, and that is true enough. But fun and levity are chronotopic. They organize political time differently from the rhythm of fiscal and political crisis that has dominated neoliberal governance and returned in Trump’s threats and shakedowns. Within dominant fiscal chronotopes, crisis appears as something that suspends public obligation rather than reinforcing it.

The campaign practices matter because they elaborate a different, more democratic public chronotope. #ZcavengerHunt exemplifies an event whose form is nonetheless repeatable, while the Zetro Card extends that same participatory logic into a more continuous sequence of recognition and coordination. In both cases, levity is not a retreat from politics but an effect of agency: a way of making collective capacity feel present and repeatable under conditions designed to make agency feel foreclosed. If neoliberal and MAGA temporalities narrow the field of action, these practices widen it by building forms in which people can act together without waiting for permission in advance.

That framing also helps clarify why the shift from campaign to governance is not a clean break. The same administration can operate in more than one chronotopic tense at once because it inherits institutions and media habits that keep staging money as if it originates in private pockets and enters public life only through reluctant concession. In the early months of Mamdani’s term, that tension has been visible in real time. Libraries were cut recently in the name of efficiency, a recognizably neoliberal move that treats capacity as fixed and management as the art of trimming. Last weekend, by contrast, snow-shoveling capacity was dramatically scaled up around a clear public standard of sidewalk accessibility. The public messaging around recruiting shovelers had its own playful, mobilizing energy, closer in spirit to the campaign experiments than to the dour genre of austerity.

The snow-shoveling episode matters because it puts a different orientation on display. Productive capacity appears here as a political variable rather than a ceiling. The public standard comes first — accessibility as constitutive of public space — and labor is then scaled to meet it. Operationally, the cash management and accounting settlement for that expansion happens afterward through ongoing negotiation and coordination. That, too, can be read in duck-rabbit fashion. In a familiar neoliberal reading, belated settlement is framed as debt that must be “paid back,” as if the city has put extra shoveling on a public credit card that will eventually come due. But belated settlement also makes something else visible: once scale becomes adjustable in order to meet a standard, the question “how are you going to pay for it?” is already being treated as a design question rather than an external veto on what counts as an obligation.

That is the fork in the road these campaign rehearsals help make visible. One path translates public need back into scarcity management, with the destruction of capacity repeatedly framed as responsibility. The other treats care capacity and employment as public ends and treats settlement as an ongoing political task rather than using it to delay action. Fiscal chronotopes are the genre environments in which those paths become legible in the first place, where some sequences of permission and closure feel natural and others do not. The wager behind these playful practices is that changing what a public can recognize is often the first step toward changing what it can do, and that democratic public finance, especially amid open sabotage and non-cooperation from the federal government, depends on rehearsing alternative temporalities and keeping them publicly legible.

Out of the Shadows: Public Banking for Municipal Finance

By Tyler Suksawat & Scott Ferguson

Editor’s Note: The following essay, originally published on March 3, 2026, offers a foundational theoretical framework for what has since been concretized as The Seattle Loop. The Seattle Loop is a fiscal strategy that utilizes municipal banking to purchase city debt, “looping” interest payments back into public provisions like social housing and green jobs. While this piece was written prior to our specific pivot toward the Seattle-based organizing effort, it articulates the core logic of public credit and municipal finance that underpins the current project.

In a recent essay, we advanced a proposal for sub-federal governments to sell municipal bonds to their own public banks. We took the city as our primary point of departure, but the same lessons are applicable to U.S. counties and states. Establishing a public bank that regularly purchases municipal debt, we argued, would not only significantly expand a city’s fiscal capacity to support its communities and environs, but also reclaim regional public finance from a parasitical and punishing bond market. 

Since the publication of our essay, some commentators have criticized the proposal for involving city finance in so-called shadow banking, precisely because it places public credit creation outside traditional private capital markets. Such concerns are rooted in a legitimate wariness toward the unregulated and often fragile credit structures that trigger financial crises. However, this criticism fails to distinguish between speculative private ventures and institutionalized provisioning by the municipal public purse. Indeed, such a critique mistakes the absence of private middlemen for a lack of financial oversight and security. Our plan, by contrast, replaces the opaque and volatile shadows of private intermediation with a transparent, public-facing mechanism anchored in the enduring fiscal authority of the city government.

Today, municipal finance remains trapped in an exploitative and convoluted cycle. When a city issues debt, it is immediately subjected to a gauntlet of private intermediaries: banks underwrite the bonds, rating agencies perform a gatekeeping function via risk assessment, and institutional investors claim interest as a form of social rent. Crucially, these investors are often not traditional depository banks, but rather volatile non-bank entities such as money market mutual funds and hedge funds, which treat municipal bonds as liquid shadow money to be leveraged for short-term gain. As it stands, then, the public purse is already precariously entangled in shadow banking, with municipal debt serving as a primary asset for the volatile and uninsured money markets that dominate the status quo. Every stage of this process, meanwhile, is governed by a “fiscal discipline” that prioritizes private profit over public need. Thus, far from a stable, above-board process, the current municipal model represents an architecture of austerity that embeds the public interest within the murky, predatory, and destabilizing mechanisms of market-based finance.

Our proposal replaces the fragility of the shadow market with an architecture of public provisioning. Before we turn to the specific mechanisms of financial stability, we must first establish the basic institutional design. We propose a publicly owned institution with chartered banking powers–including direct access to the Federal Reserve’s discount window–that allows the city to bypass the private gauntlet and recapture its own credit. Under this arrangement, the interest generated by municipal debt is no longer captured as social rent; instead, it is credited back to the issuer’s general fund. While both the private market and our public model acknowledge that credit is fundamentally elastic, the divergence lies in who controls and benefits from that elasticity. By internalizing debt service and neutralizing the power of rating agencies, our proposal transforms the financial model from an extractive regime into a regenerative one.

This formalization—grounding municipal debt finance in a chartered public bank, regulated oversight, and direct access to central bank liquidity—moves our model firmly into the light of the regulated banking system. If critics wish to argue about the risks of aggressive credit expansion or the blurring of fiscal and monetary lines, those are legitimate debates over localized monetary and credit governance. But to label a chartered, transparently regulated public utility as “shadow banking” is a category error. Our plan does not evade regulation; it institutionalizes public purpose through it.

Regarding the safety of deposits, public ownership is no barrier to FDIC insurance. A state-chartered public bank meeting standard capital and supervisory requirements can qualify for federal backing. However, even in the absence of the FDIC, the Bank of North Dakota provides a proven roadmap: deposits can be backed by the full faith and credit of the municipal government itself. In this architecture, deposit safety is a design constraint managed through robust capital buffers and strict regulatory adherence, rather than an impossibility.

In this context, the risk of default on deposits is a feature of any bank lacking sufficient capital or insurance. Critics often raise the specter of “portfolio concentration,” but a public bank purchasing its own city’s bonds is simply internalizing fiscal risk. This shifts the concern from “depositor loss” to the broader question of municipal insolvency–a condition that, in our schema, is mitigated by the bank’s ability to coordinate with the city’s broader fiscal agenda. We address concentration not through the fickle discipline of the bond market, but through diversified asset management and the elimination of capitalist underwriting.

The most powerful engine of this model is its mandated retention and concerted utilization of public deposits, serving as a foundation for proactive public provisioning. By directing city payrolls, vendor payments, contractor accounts, and the collection of taxes, fines, fees, and even utility payments (as seen in Seattle) through the public bank, we create a massive, stable foundation of liquidity to be deployed for the common good. This capacity becomes particularly transformative when paired with a local Job Guarantee program. The bank provides the strong accounting infrastructure for such a program, ensuring that municipal payrolls for public works are settled within the public’s own credit circuit to build and sustain community wealth. Consequently, the interest payments that currently “leave” the city as social rent are instead retained, further expanding the city’s financial system and its capacity to support collective wellbeing with every cycle.

Finally, we must correct a persistent metallic-standard myth: the idea that a bank’s ability to purchase bonds is constrained 1:1 by its existing deposits. As any modern banker knows, loans create deposits. Banks expand their balance sheets first and manage reserves afterward. The true constraints on our model, then, are not “available deposits,” but rather regulatory capital ratios and liquidity coverage rules. We acknowledge these constraints and embrace them. Our goal is not to evade regulation, but to use the inherent elasticity of credit to activate municipal democracy and provision the public good.