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¿Qué es Comunidad?

¿Qué es Comunidad?

 Por Reed Camacho Kinney

rkinney@prodigy.net.mx

 Traducción de Elvira Nava y C.

enavacou@hotmail.com

Una comunidad es una organización con una estructura acordada por sus miembros con el propósito de satisfacer las necesidades genuinas de todos sus integrantes.

 1. Organización Civil

La organización civil comienza con tres a cinco familias mutualistas. Mutualismo significa que ellos están organizados con el propósito de ayudarse unos a otros a vivir en condiciones de salud humana, salud mental y bienestar humano.

Su bienestar depende de su capacidad de acceder al primer nivel por ellos mismos; una estabilidad económica adecuada que incluye la satisfacción de todas sus necesidades de subsistencia.

Con el fin de alcanzar esa meta, los procesos civiles usados son dialógicos (en forma de diálogo).

¿Qué es Diálogo?

 El diálogo se realiza entre doce o menos adultos. Su propósito es facultar a los miembros con semi-autosuficiencia a través de su acción independiente, pragmática y concertada. El diálogo es organización sin poder centralizado.

 A. Los miembros dialogan con el fin de llegar a un entendimiento acordado referente a cualquier problema particular que compartan, que ellos perciban que es urgente y solucionable. Los “objetos” de dialogo son de ellos y cualquier problema o problemas que deciden resolver es discrecional. Deben ser consistentes en su objetivo de generar la máxima independencia que se discutirá más adelante. El contenido de Organización Económica Social Descentralizada, OESD, está diseñado para guiarlos hacia tal objetivo.

B. Ellos acuerdan qué acción pueden desplegar entre ellos mismos para resolver el problema.

C. Ellos organizan sus esfuerzos y resuelven el problema.

Los miembros acuerdan reunir el capital accesible para formar su banco mutualista de la comunidad, BMC. Un contador registra las donaciones hechas por cada miembro.

  •   Los miembros investigan las empresas productivas que puedan comprar o que puedan desarrollar.

a. Las propuestas son escritas por los miembros, con costos desglosados, identificación confiable de las fuentes, gastos generales calculados, margen de ganancia calculado, determinación de la sustentabilidad del mercado, las habilidades necesarias del personal están determinadas, etcétera.

b. Las personas dialogan sobre los diversos planes hasta que se elige uno como pragmático para sus necesidades.

c. Ellos utilizan fondos de su banco mutualista de la comunidad, BMC, para capitalizar su primera Empresa Pública Productiva, que emplea a algunos de sus miembros.

1a. Los beneficios de la Empresa Pública Productiva son usados para mantener la operación, para compensar a sus operadores y para pagar a los que donaron al proyecto a través de su BMC.

2b. Los subsecuentes beneficios adicionales a los gastos generales son depositados en una cuenta pública del banco mutualista de la comunidad, BMC.

La primera Empresa Pública Productiva puede significar una operación simple y éticamente alineada a los valores de los miembros.

Inicialmente, su propósito primario puede ser obtener dinero convencional para el grupo mutualista con el fin de adquirir su fuerza ejecutiva. Las inversiones subsecuentes del grupo pueden servir al mismo propósito.

Ejemplos de industria ingeniosa, apropiada – Empresas Públicas Productivas – son aportados por Marcin Jakubowski (1). Planes pragmáticos de construcción a bajo costo, así como producción apropiada están ampliamente disponibles – cada grupo mutualista decide cómo iniciar mejor su primera cooperativa.

Los sistemas de producción intensivos de alimentos están disponibles y abiertos para su investigación y actualización.

El objetivo de cada grupo de tres a cinco familias es la independencia. Es conveniente empezar con tales grupos porque son pragmáticos y posibles de realizar entre personas interesadas.

2. Organización Cívica

Los grupos de tres a cinco familias mutualistas son muy pocos en cantidad para generar el tipo de independencia que se necesita para realizar verdaderas comunidades. Una comunidad auténtica es una proposición estructural.

Cuando dos o más grupos de tres a cinco familias mutualistas empiezan a coordinar sus esfuerzos productivos, lo hacen a través de su Comité de Coordinación de la Comunidad, CCC.

El Comité de Coordinación de la Comunidad, CCC, está compuesto de miembros de cada grupo de tres a cinco familias mutualistas. Sus funciones incluyen la recepción de proposiciones para acciones concertadas de los miembros de cada grupo de familias mutualistas. (Cada propuesta está firmada por una cantidad de miembros para demostrar que fue revisado y aprobada antes de su presentación al CCC.) El formato cívico es flexible y adecuado a las necesidades de cada comunidad. De cualquier forma, sugiero que cuando un conjunto de proposiciones sean recibidas por el CCC, ellos resuman cada una para que se puedan redactar en forma de una boleta. La boleta lleva la cantidad de propuestas recibidas. Una copia de la boleta es recibida por  cada grupo de de tres a cinco familias mutualistas; una boleta por cada grupo.

  • Como cada uno de tales grupos va a votar como los grupos respectivos que son, para resumir, nos referiremos a ellos como bloques de votación mutualistas, BVM.

La primera boleta es discutida, dialogadapor cada bloque de votación mutualista, BVM, respectivo. Ellos deciden la importancia relativa de cada propuesta en su boleta. A una propuesta se le puede conceder un valor  de setenta por ciento de consenso, u ochenta, o noventa. Cómo cada BVM razone el valor del consenso o “peso” de cada proposición depende de ellos.

Los boletas regresan al CCC. Por ejemplo, El Comité de Coordinación de la Comunidad, CCC, observa que de todos los “pesos de consenso” que una propuesta en particular recibió del BVM, la mayoría le pusieron el “peso” de ochenta por ciento. Por lo tanto, a esa propuesta le será asignado un peso de ochenta por ciento de consenso en el boleta subsiguiente. La boleta subsiguiente enlistará las mismas  propuestas que estaban en la boleta anterior (La boleta de ‘’pesos’’), pero ahora cada propuesta lleva su peso de consenso en  la “boleta de votación”.  De esa manera, la comunidad determina el valor relativo de cada propuesta antes de votar.

Por ejemplo, Lo que notaron los del CCC fue que de las “boletas de peso” regresadas, una propuesta en particular, recibió más “peso” de ochenta por ciento que las de más.  Entonces, esa proposición recibió el peso de ese monto.

A una proposición que la comunidad desea que sea aprobada rápidamente se le asignará el “peso” del setenta por ciento de consenso. Una propuesta que vaya a requerir de un esfuerzo concertado importante de todos los miembros puede recibir el peso de noventa por ciento de consenso. Una propuesta importante puede recibir un  peso de ochenta por ciento de consenso.

Cuando las boletas de votación  efectivas sean enviadas por el CCC a cada BVM, cada bloque de votación mutualista discutirá y dialogará cada propuesta hasta que sea aprobada o no.

El CCC recibe las boletas de los BVM. Si una propuesta que ha recibido el ochenta por ciento de peso de consenso y fue aprobada por el ochenta por ciento, o más, de los BVM, está aprobada. El mismo proceso se aplica a todas las propuestas.

De esta manera, una comunidad es manejada por sus miembros sin un poder centralizado, como se explica más adelante.

Desarrollo del Banco Mutualista de la Comunidad, BMC

Los bloques de votación mutualistas han consolidado parcial o completamente sus bancos mutualistas individuales en el Banco Mutualista de la Comunidad, BMC. Cada contribución de un BVM esta contabilizada, registrada y monitoreada por el contador responsable del BMC. El BMC es una Empresa Pública Productiva Nuclear. Pertenece a la comunidad. Es operada por miembros de la comunidad que poseen las habilidades necesarias para sus funciones contables.

Las Acciones del  CCC Son Autorizadas por la Comunidad

Cuando el CCC es autorizado a capitalizar alguna propuesta aprobada por la comunidad, retira la cantidad de capital requerida de la cuenta pública del BMC para realizar el proyecto junto con los desarrolladores del mismo. (Todos los procedimientos de los que no se hable en este esbozo son desarrollados por los miembros.)

Al proyecto de la comunidad  que haya sido mejor valorado por ellos  se le asigna la primera capitalización. Cómo haya sido acordado por los miembros, determina qué proyectos son fundados por la comunidad, adecuado a lo que la comunidad cree que puede aportar. Estas decisiones se dan a través de procesos de decisión de la comunidad a base de diálogo y consenso descritos anteriormente o variantes de ellos, lo que es determinado por cada comunidad.

El CCC No Posee Poder Ejecutiv

Cada comunidad decide, entre sus miembros,  cómo se usan las cuentas comunitarias de su BMC. El CCC funciona para capitalizar y para monitorear las acciones concertadas públicas tomadas por los miembros de la comunidad. La Organización Cívica, Organización Descentralizada Económica Social, OESD, opera sin ninguna centralización de poder. El poder es compartido equitativamente entre los BVM, su Organización Civil.

Organización Cívico – Económica

Las Empresas Públicas Productivas Nucleares son el objetivo primario a ser realizado con capital generado por las Empresas Públicas Productivas mencionadas anteriormente en la sección Organización Civil. Las Empresas Públicas Productivas pueden realizarse cuando una comunidad las necesite y están incluidas en la Organización Cívico – Económica de la comunidad, entendiendo que su manejo es regulado a través del CCC. Sin embargo, su propósito primario es generar los fondos requeridos para realizar Empresas Públicas Productivas Nucleares  de la comunidad.

3.                            Empresas Públicas Productivas Nucleares

  Las Empresas Públicas Productivas Nucleares sirven a dos funciones.

 1. Son los proveedores primarios del Estándar Mínimo de Servicio Garantizado, EMSG.

2. Son la fundación económica de la independencia de todos los miembros de la comunidad.

El Estándar Mínimo de Servicio Garantizado, EMSG

El EMSG está compuesto de los componentes esenciales mínimos de una vida moderna y saludable…accesible a todos los miembros de la comunidad.

  • La adquisición de tierra y propiedades de la comunidad está entre los primeros desafíos que tienen que ser abordados por los miembros de la comunidad y puede estar entre los primeros objetivos alcanzados con el capital generado por las empresas públicas productivas. Algunos miembros pueden poseer tierra que pongan a disposición de la comunidad mediante acuerdos contractuales con el CCC. Los miembros localizan tierra y propiedades accesibles. Mediante procesos de toma de decisiones basadas en el consenso dialógico se acuerdan conclusiones y se emprende la acción por la comunidad para acceder al terreno y a la propiedad. La tierra y la propiedad que pertenecen a la comunidad son manejadas mediante el CCC.
  • Los miembros de la comunidad y sus familias tienen derecho a casas privadas, instalaciones de producción y terreno. El financiamiento de los miembros a través de su BMC es libre de intereses.

A. Alimentos – La adquisición de alimentos de la comunidad puede, inicialmente, tomar la forma de una Cooperativa de Compra de alimentos con el fin de reducir el costo de la alimentación de los miembros. La producción intensiva de alimentos de la comunidad, utilizando las técnicas pragmáticas disponibles para más producción en menos espacio (por ejemplo, producción con sistemas hidropónicos y permacultura) es un componente esencial de la independencia. Cada BVM es activo en ese tipo de independencia. Cuando la comunidad es suficientemente grande en cuanto a eficiencia y a la disminución de los costos de producción, los esfuerzos de producción del BVM deben ser consolidados en los centros de producción de alimentos de la comunidad, con plantas de procesamiento y de distribución. A la vez, cada familia del BVM puede producir, procesar y almacenar alimentos en forma privada a discreción. Los centros de producción de alimentos de la comunidad son autogestionados, organizaciones de participación vigiladas por el CCC.

B. Textiles – La adquisición de textiles de la comunidad puede, inicialmente, tomar la forma de una cooperativa de compra de textiles con el fin de reducir el costo para todos los miembros. La industria artesanal casera moderna  entre los BVM,  en relación a la producción privada de textiles, puede ser pragmática. Cuando la comunidad es suficientemente grande, los BVM pueden consolidar la producción de textiles  para eficiencia y bajar los costos de producción. La producción de textiles de la comunidad es autogestionada, una organización de participación, vigilada por el CCC.

C. Construcción – Los métodos de construcción de costos efectivos, modernos y estéticos son ampliamente disponibles. La compañía de construcción es una cooperativa de la comunidad. Provee de viviendas privadas y plantas de producción al costo mínimo a los miembros y a los BVM. Abastece a la comunidad con instalaciones públicas al costo. La compañía de construcción de la comunidad es una cooperativa con organización autogestionada, de participación y vigilada por el CCC.

D. Agua y Salubridad – La compañía de agua y salubridad es una cooperativa de la comunidad. Instala pozos de agua y plantas de salubridad, así como componentes asociados, para las casas de los miembros, instalaciones de producción o para BVM al costo mínimo. Instala pozos de agua y plantas de salubridad, así como sus componentes asociados, para instalaciones de la comunidad al costo. (La compañía de agua y salubridad de la comunidad puede instalar unidades de energía renovable y sus componentes para bombear agua en cooperación con la compañía de energía renovable de la comunidad.)

E. Energía Renovable – La compañía de energía renovable es una Cooperativa de la comunidad. La energía renovable es un desarrollo tecnológico continuo. Cada comunidad decide cuál sistema de energía renovable es el más rentable y eficiente para sus necesidades particulares de energía.  Una combinación de fuentes de energía renovable puede ser apropiada. La compañía de energía instala plantas de energía renovable en las casas, las plantas de producción de los miembros respectivos o de BVM al costo mínimo. La compañía de energía instala plantas de energía renovable en las instalaciones de la comunidad al costo. Una comunidad puede consolidar la producción de energía renovable poniéndola a disposición de todas las casas y plantas de producción  de los miembros y de todas las instalaciones de la comunidad de manera paralela. La compañía de energía renovable de la comunidad es una organización autogestionada, de participación y vigilada por el CCC.

F. Industria Apropiada De la Comunidad – El E-Farm (Finca Ecológica) de Marcin Jakubowski (1) es un ejemplo de industria simple, apropiada para uso de la comunidad. La autosuficiencia de la comunidad incluye  crear las herramientas y las máquinas necesarias para las plantas de producción de la comunidad. Una pequeña fundición y sus componentes así como la construcción de máquinas de construcción flexibles se pueden hacer a partir de material de desecho, un material barato y aprovechable. Jakubowski demuestra que cualquier diseño puede ser obtenido  sin cargo a través de Open Source Ecology (Fuente Abierta  Ecológica). Además,  páginas Web filantrópicas, como Kickstarter (2) pueden proveer los fondos necesarios para el arranque de proyectos industriales intermedios.

G. Banco Mutualista de la Comunidad, BMC – El BMC es una Cooperativa Financiera de la comunidad. Sus cuentas públicas reciben fondos de dinero convencional de las Empresas Productivas Públicas de la comunidad, donaciones de los miembros, donaciones de no-miembros, y de los ingresos generados de la venta de producción excedente de la Empresa Productiva Pública Nuclear, siempre que sea autorizado por la comunidad a través del CCC.

El departamento de dinero convencional del BMC funciona para financiar a los miembros sin cargo de intereses y está pensado de acuerdo con el modelo del banco JAK de Suecia.

(Ver: http://www.anielski.com/Documents/The%20JAK%20Bank%20Report.pdf  )

  • El BMC produce dinero autónomo de la comunidad, DAC. El valor de DAC está basado tanto en el trabajo como en el producto e inmuebles. Es generado por el comercio de bienes y servicios que facilita entre los miembros de la comunidad y comercio de miembros entre comunidades, esto es, el comercio de inter-comunidades.

Hay dos niveles de DAC.

1. Dinero Endosado de la Comunidad, DEC. DEC son billetes con espacios de endoso al reverso de cada billete. El valor monetizado es representado al frente.

a. El comprador firma y fecha el primer espacio de endoso del nuevo billete, o escribe su número de cuenta personal del BMC, con la que cuentan todos los miembros desde su nacimiento.

b. El vendedor, que recibe el billete endosado, tiene una prueba del valor monetizado de su venta.

c. El vendedor puede usar ese billete para comprar de otro vendedor siguiendo el mismo procedimiento de llenar el siguiente espacio de endoso.

d. El billete continúa facilitando el intercambio de bienes y servicios hasta que el último comprador y el último vendedor lo endosen.

DEC facilita el trueque indirecto, en efecto son billetes de trueque. El DEC no tiene valor en sí mismo y no puede causar intereses. El valor que tiene es el valor de los bienes y servicios que ha registrado y almacenado.

La primera compra con un DEC fresco, sin usar, retiene el valor de lo que fue comprado de tal forma que ese valor puede ser transferido al siguiente comprador, trueque indirecto.

El último vendedor lleva el billete DEC al BMC. El BMC registra todas las transacciones fechadas en el billete DEC. El BMC provee al último vendedor con un DEC fresco de igual valor monetizado representado al frente.

  • El valor concreto que lleva desde la primera compra hasta la última venta es retenido en ese billete de trueque y está depositado en la cuenta de reserva de DAC de la comunidad en el  BMC.

El DEC se auto-valora. Su valor de trabajo es transferido a la cuenta de reserva  de DAC en el BMC. Indirectamente, el uso de DEC produce un tipo de pago de impuestos de la comunidad que no es percibido por los usuarios de DEC.

2. Vales (Vouchers) – Una porción de la reserva DAC en el BMC, generada por el uso de DEC, respalda el valor de los Vales. Los Vales tienen una fecha de salida y una fecha de expiración. Los Vales están validados por la reserva DAC. Los Vales no causan interés. Circulan en la comunidad  y en la economía de inter-comunidades. Representan el valor proporcional que les ha sido asignado por la reserva DAC en el BMC. A discreción de la comunidad, pueden tener dos espacios de endoso.

Si tienen dos espacios de endoso, el valor portado por ese intercambio puede ser depositado en la reserva DAC en el BMC.

Cuando el Vale ha expirado, el portador lo lleva al BMC y se le da el valor equivalente, monetizado representado al frente, de DEC, o en un nuevo Vale, o en una combinación de los dos.

Instrumentos de Ahorro de Los Miembros

Los miembros pueden transferir DEC o Vales a su cuenta personal de ahorros del BMC antes de que el DEC sea totalmente endosado o antes de que el Vale  haya expirado. La contabilidad en relación al valor almacenado en tales billetes es determinada por la comunidad antes de que sea transferido a la reserva DAC en el BMC.

El Propósito Primario de la Capitalización Gratuita

Los miembros de la comunidad se capitalizan gratuitamente con el fin de estimular el desarrollo de su productividad privada, así como para atraer servicios profesionales a la comunidad. Por ejemplo, una dentista recién graduada puede recibir la oferta de capitalización gratuita en combinación con una subvención DAC con el fin de financiar sus costos iniciales. El contrato es redactado por el CCC. La dentista acepta que una porción designada de su cobro a los miembros esté en DAC, proporcionalmente a su acceso a los bienes y servicios producidos dentro de la comunidad, que ella pueda usar.  El resto de su cargo a los miembros se hará en moneda convencional. Ella les cobrará a los no-miembros en moneda convencional. El acuerdo contractual es flexible y en la medida en que la infraestructura de la comunidad e inter-comunitaria se expanda, la cantidad de DAC que la dentista reciba de los miembros por sus servicios se incrementará proporcionalmente, si lo que ella necesita se puede comprar con DAC.

La productividad privada de los miembros es esencial para la independencia de la comunidad. Cualquier miembro puede solicitar un préstamo sin intereses de moneda convencional combinado con una subvención DAC para desarrollar sus instalaciones productivas privadas. El tipo de bienes y servicios producidos debe ser deseado por los miembros de la comunidad. Los negocios privados de los miembros podrán vender sus bienes o servicios a los no-miembros. Los miembros de la comunidad pagarán por los bienes y servicios de otros miembros de la comunidad parcial o totalmente en DAC, dependiendo de las necesidades inmediatas del vendedor.

  • El objetivo es que los miembros de la comunidad se vayan tornando cada vez más independientes del banco central, convencional.

RECAPITULACIÓN DE NUESTRA TESIS

En la Sociedad de Masas Centralizada, SMC, el apalancamiento de uno, el potencial ejecutivo, esta proporcionado por la cantidad de dinero convencional que uno tiene, a pesar de su estilo de vida. En la SMC, los medios de educación y los medios que forman el crecimiento y logro personal, inclusive el desarrollo humano, resultan imposibles de acceder sin dinero convencional. En otras palabras, la sociedad de masas centralizada  demanda la dependencia absoluta sobre sus unidades de intercambio, dinero convencional.

En la SMC existen personas que tienen posiciones de control seguras, y algunos adultos son profesionales bien desarrollados o especialistas notables, mientras, por grado, la alienación  sofoca sus vidas. Ciertamente hay gente auto-realizada en la SMC, viven productivamente con satisfacción personal… mucho, para el beneficio de sus familias.  Sin embargo, el hecho es que permanece la alienación y la falta de apoyo obstaculiza el potencial de la mayor parte de la gente que vive de sueldo en sueldo.

En la Sociedad de Masas Centralizada la independencia se asocia con los términos “auto-exigencia” e “individualismo escabroso” en el contexto de su socioeconomía/política competitiva. En ese  contexto, “independencia” es una mercancía.

La independencia real, la auténtica auto-exigencia y el verdadero individualismo escabroso se desarrollan en el contexto de la comunidad genuina, como se describe aquí. El propósito de la comunidad y de sus recursos humanos es que la individuación de cada miembro sea lo más completa posible.

  • Por esa razón, en la organización civil de la comunidad, en su organización cívica, en su organización participativa cívica–económica y en su organización monetizada la función ejecutiva de la comunidad está posicionada equitativamente entre todos los miembros de la comunidad.

El Estándar Mínimo de Servicio Garantizado, EMSG, desarrollado en este bosquejo, provee el fundamento económico de la independencia de todos los miembros de la comunidad y, al mismo tiempo, refuerza el valor de la dignidad humana de todos sus miembros.

H. Organización Educativa de la Comunidad – El propósito de la educación en el contexto de la comunidad mutualista es desarrollar la individuación  de cada niño. La sociedad mutualista, participativa, no funciona a menos que sus miembros estén individuados, sean gente auto-exigente y madura. Las personas individuadas florecen en la comunidad mutualista. Individuación y mutualismo son componentes interdependientes en una comunidad participativa real.

La filosofía de la educación se basa en los tres postulados que están interconectados y son interdependientes.

1. Educación A Través Del Arte – Todas las artes, incluyendo la artesanía, y el logro de las habilidades respectivas, constituyen el puente hacia la ciencia. El arte conduce por sí mismo a enriquecer la actividad grupal mediante el drama, la danza, la música, etc. El arte, como vehículo de educación, es apoyado por la comunidad.

2. Educación Basada En La Libertad – A cada niño se le da el apoyo que necesita para desarrollar completamente sus predilecciones particulares.

3. Educación Participativa – Cada niño desarrolla sus valores en conjunto con otros miembros y es responsable de sus valores. Una parte de la educación es la participación en grupos de aprendizaje de procesos de toma de decisiones; procesos de toma de decisiones dialógicos, basados en el consenso.

Este tipo de metodología abre el camino para que cada niño crezca efectivamente hacia la madurez, llegue a ser una persona individuada que entienda la importancia y el valor de la vida en una comunidad real.

Cuando los miembros jóvenes alcanzan una saludable auto-identificación, entre los doce y los quince años de edad, y a discreción de cada joven, ellos pueden participar dentro de la organización de la comunidad en todos los niveles, civil, cívica y cívico-económica de acuerdo con sus capacidades individuales. La educación participativa prepara a sus niños para la integración. Cada Empresa Pública Productiva Nuclear incluye una oficina de la organización educativa de la comunidad. Los miembros jóvenes son integrados a la sociedad y reciben una recompensa por sus contribuciones. A esto es a lo que se refiere la frase “…el puente a la ciencia.” mencionado en el postulado uno. Los miembros jóvenes aprenden mediante experiencia práctica lo que es la auto-administración participativa y con el apoyo continuo de la organización educativa de la comunidad, aprenden cuáles son las habilidades particulares necesarias para crecer en capacidad y responsabilidad. Su genialidad y su alegría son integradas a una sociedad participativa.

Los conceptos formulados aquí son los conceptos de una sociedad post alienación. La sociedad post alienación no carece de organización y estructura. Está estructurada para satisfacer las necesidades reales de sus miembros mientras que es auto-administrada por ellos. La comunidad real es el ambiente natural para la evolución de las personas. (En cambio, todos los sistemas de control, todos los poderes centralizados, obstaculizan la evolución natural, los potenciales personales de crecimiento de sus miembros.) Lo que ocurre en una comunidad real es que el potencial de crecimiento de cada miembro es estimulado y su desarrollo es apoyado por la comunidad porque, sin ese propósito en la comunidad, la comunidad que hace posible la individuación de todos sus miembros, ¡la comunidad genuina no puede existir! Como mencioné anteriormente, el mutualismo y la individuación están interconectados y son interdependientes. Ambos son necesarios para que florezca la evolución humana.

I. Oficina de Personal – La Oficina de Personal de la comunidad está coordinada con el CCC con el fin de proveer apoyo monetario para pago de nómina y costos de operación, como se vaya necesitando, a las Empresas Públicas Productivas Nucleares. Las Empresas Públicas Productivas Nucleares tienen sus contabilidades propias con el BMC. La oficina de personal de la comunidad está coordinada con la oficina de personal de cada Empresa Productiva Pública Nuclear. Rastrea todas las ocupaciones, horas de participación de todo el  personal y rastrea las compensaciones para todo el personal de las Empresas Públicas Productivas Nucleares. Expone aperturas y descripciones de empleos. La oficina de personal de la comunidad es apoyada por la comunidad.

J. El Departamento de Seguridad Pública – El Departamento de Seguridad Pública de la comunidad entrena a sus voluntarios durante un año en técnicas de respuesta inmediata y tácticas de equipo para situaciones de emergencia. Después de dejar el departamento de seguridad pública cada oficial fuera de servicio está capacitado para asistir a oficiales en servicio inmediatamente.  A su discreción, cada oficial fuera de servicio puede reintegrarse al Departamento de Seguridad  Pública para aprender el uso de nuevo equipo, para asistir a nuevos voluntarios y para servir a la comunidad. El Departamento de Seguridad Pública de la comunidad es apoyado por la comunidad y está representado en el CCC, quien supervisa sus operaciones.

K. El Departamento de Salud – El Departamento de Salud de la comunidad rastrea las instalaciones de alimentos, agua y sanidad de la comunidad. Sus profesionales certificados asisten a la comunidad  manteniendo estándares modernos de salud respectivos a toda la producción de la comunidad. La comunidad decide si los sepelios y un cementerio de la comunidad deben ser administrados por el departamento de salud de la comunidad.

L. La Clínica De Salud De La Comunidad – Personal médico certificado opera la clínica de salud de la comunidad, que es sostenida por la comunidad en lo que respecta a sus costos de operación. De cualquier forma, para compensar esos costos, sus servicios pueden estar abiertos a no-miembros de la comunidad a precios reducidos en moneda convencional. Se mantiene la rentabilidad, en parte porque  los equipos humanos de la clínica de salud de la comunidad tienen derecho a su parte del EMSG, que reduce los costos de vida de todos los miembros y porque toda la asistencia de la comunidad, respectiva a la clínica, se provee al costo. La Clínica De Salud De La Comunidad está representada en el CCC, quien supervisa sus operaciones.

M. Derecho A La Privacidad – El Derecho A La Privacidad es parte del EMSG de la comunidad. Abarca el derecho de cada miembro a la propiedad privada y el derecho de cada miembro a la privacidad física. Incluye la protección de la comunidad de prescripciones impuestas por intereses económicos basados en el consumismo, protección de propaganda de partidos políticos y protección de proselitismo religioso. Los miembros de una comunidad real entienden que la prescripción se incluye entre las armas de dominación utilizadas por el poder centralizado.

N. La Oficina De Mediación De La Comunidad – La Oficina De Mediación De La Comunidad  impide la necesidad de un juez e impide la necesidad de algún canon de ley. Los miembros de la comunidad real entienden la Ley Común, que no está escrita.

1. Cuando un caso no es llevado a su conclusión informalmente, a través de acuerdo dialógico entre BVM respectivamente, la oficina de mediación de la comunidad recibe el caso por parte de un acusador con evidencia verificable y testigos así como al acusado con su evidencia verificable y sus testigos.

2. Miembros maduros de la comunidad  son mediadores hasta que se llega a un acuerdo que puede incluir la restitución por parte del acusado. Se escribe un contrato procesal y lo firman el acusador, el acusado y los testigos. El contrato debe ser respetado por todas las partes concernientes.

Todos esos contratos son archivados por la Oficina De Mediación De La Comunidad. Forman el cuerpo de conclusiones razonadas, abiertas para referencia por la comunidad.

3. En el caso de ruptura del contrato de cualquier caso, incluyendo contratos rotos entre miembros de la comunidad y el CCC, que no hubieran sido resueltos informalmente, el caso es presentado ante la oficina de mediación de la comunidad junto con el involucramiento de varios BVM imparciales, elegidos por sorteo o decididos por turno, que dialogan el caso, redactan una propuesta y a través de un proceso de toma de decisión dialógico, basado en el consenso, se llega a una conclusión. La última palabra es de la comunidad.

  • La psicología de la comunidad no es vengativa. La psicología de la comunidad está muy lejos de lo que son, frecuentemente, preocupaciones intrascendentes promovidas por gente alienada que vive en una Sociedad de Masas Centralizada. La comunidad, como se describe aquí, hace que la gente se reúna, en lugar de dividirla.

Los miembros de la comunidad comparten igualmente los componentes de la comunidad que son vitales para el bienestar de ellos. Son personas productivas que tienen buenas razones para cuidar uno del otro.

 Estructura de la Comunidad

Todas las Empresas Públicas Productivas Nucleares, las Empresas Públicas Productivas y todos los BVM están integrados en la organización

cívica de la comunidad a través de su CCC.

Los componentes de la comunidad que componen el EMSG, son tanto sostenibles como permanentes y económicamente estables. A través de un proceso de toma de decisión dialógico, basado en el consenso que incluye a todos sus miembros, la comunidad goza de las mejores decisiones de sus miembros.

El proceso de toma de decisiones dialógico, basado en el consenso, navega por la realidad emergente… a través de la genialidad… porque entre todos surgen las mejores decisiones.

La estructura que aquí se describe es distinta. Produce la adaptación única y peculiar de sus miembros a su propio contexto.  El tipo de cultura al que se alude aquí es algo que podemos apenas imaginar, mientras que postulamos que una sociedad humana puede ser un resultado estructuralmente determinado

La Organización Descentralizada Económica Social, OESD, es una sociedad moderna capaz de navegar a través de la realidad emergente con genuina auto-actualización. Sus miembros operan un vehículo diseñado para generarlo.

Cultura

La comunidad individual, como se describe aquí, está diseñada para crear, para dar a luz, una comunidad “filial”. Los procesos de toma de decisión dialógicos  basados en el consenso, de la comunidad, son adecuados para comunidades pequeñas. La población sería proporcional a la cantidad de tecnología que la comunidad posea para maximizar una producción suficiente con menos atención de la gente. La meta no es producir para ampliar los mercados… por más dinero convencional. La meta es la producción para el uso de la comunidad y el disfrute de los miembros de su autodesarrollo, sin obstáculos, provisto por la comunidad.

La estructura civil está diseñada para, quizá, algo así como mil quinientos miembros entre BVM, o tan pocos miembros entre BVM como lo permita la tecnología. Cada BVM tendrá que dividirse cuando tenga trece miembros dialogantes, un grupo de seis y otro de siete. No hay necesidad de que dejen sus hogares. Pero, eventualmente, cada grupo de responsables de voto (electores) se torna en un BVM por su propio derecho. Son propuestas flexibles administradas por los miembros.

Los BVM están compuestos por personas que trabajan-unas-con-las-otras-para-cada-una para construir una comunidad permanente. Cada comunidad necesita más comunidades para expandir infraestructura y para enriquecer todavía más las vidas de la gente apasionadas con propósitos importantes, quienes pueden probar sus valores abiertamente para lo que son.

Así, reflexivamente, los miembros de cada comunidad, grande o pequeña, planean cómo invertir mejor el capital para fundar la primera empresa pública productiva de su comunidad “filial”. La ayudan con transferencia de fondos para iniciar su BMC. Sus nuevos miembros son familias jóvenes de la comunidad “madre”. Ellos quieren construir sus propios hogares. La producción de ellos amplía las infraestructuras donde DAC es de utilidad.

Cuando el arte es el elemento integrador – más bien que la ganancia, que causa divisionismo – la prosperidad en la vida es el disfrute de la convivencia, algo que apenas podemos imaginar. Una vida en la que el potencial propio se realice, sólo es posible mientras que los otros estén incluidos y a la gente se le permita trabajar uno con otro para todos. La educación es a través del arte y los niños trabajan uno con otro y como creadores solitarios, a su discreción. Los mentores trabajan sobre habilidades y contenido con sus alumnos, mientras que los alumnos organizan sus proyectos a largo y corto plazo.

Alrededor de los doce a quince años, el ego de cada alumno funciona suficientemente bien para entrar en la organización civil de la comunidad. Entonces, la gente joven puede dialogar en su BVM y contribuir a las elecciones del CCC. Y también, pueden acercarse a cualquier Empresa Pública Productiva Nuclear a solicitar su admisión. Ellos se inscriben como novatos y empiezan  con sus manos sobre la educación en vida Cívica, gran parte en matemáticas y ciencia. Son apoyados para aprender todas las habilidades necesarias y para entender el contenido, además, reciben compensación por sus contribuciones.

Todos los miembros pueden iniciar sus proyectos productivos y constructivos privados. El tiempo, en La vida Cívica, es flexible para los miembros. El Estándar Mínimo de Servicio Garantizado, EMSG, es la estructura integral que ahorra tiempo de vida para sus miembros. Mientras que las Empresas Productivas Públicas Nucleares estén funcionando bien, la tranquilidad mental de todos permanece intacta, con suficiente tiempo para el auto-desarrollo con apoyo de la comunidad. La individuación de cada miembro es el propósito de la comunidad mutualista. Vienen a la mente las palabras libertad y libertades.

¿Qué es Libertad?

Mentores eficientes, con propósito, capacitan a los niños a explorar adecuadamente todas las facetas de su cultura. Los BVM son semi-autosuficientes, especialmente cuando varios de ellos se coordinan para ahorrar tiempo y gasto. En ese mundo, la organización educativa de cada comunidad, grande o pequeña, está integrada en su tejido.  Los niños juegan entre gente entusiasta y productiva que recibe la oportunidad de utilizar tiempo, en la medida de sus capacidades, para enseñar a jóvenes aprendices habilidades importantes… Al mismo tiempo, está el centro de aprendizaje real, diseñado para proveer instalaciones flexibles para el uso de la comunidad. Los intereses de los niños crecen con sus conocimientos. A partir de convivir en la danza y el canto, de tocar instrumentos musicales, aprender cuentos de hadas y aprender gamas de arte y naturaleza, cada niño gravita hacia sus intereses personales. La comunidad proporciona a sus niños  lo que necesitan para dominar los vehículos de sus pasiones – artes y ciencias. La sociedad se beneficia del desarrollo de cada niño mientras que les da la bienvenida en todas sus esferas.

¿Qué son Libertades?

Los valores son las elecciones que las personas hacen en referencia a la manera en que quieren vivir. En la Sociedad de Masas Centralizada los valores inmediatos que entran en el primer plano son aquellos que están orientados a la prescripción y a la dominación; valores erróneos. A pesar de eso, la afinidad innata que la gente tiene con sus semejantes y que se origina en nuestra facultad psicofísica de la empatía, siempre emerge en amor familiar y siempre que la gente hace el bien a los otros. Valores que nos reúnen en beneficio mutuo, o que mejoran el autodesarrollo humanitario, los consideramos valores sanos. Los valores sanos son diversos.  En una comunidad genuina, dialógica y basada en el consenso, cada miembro es visto como un creador de valores. Por ejemplo, la elección de vida de una persona con crecimiento puede incluir su amor por la danza o la ingeniería, cualquier combinación de maestría, lo que escoja como vehículo de su pasión; sus valores. Cada individuo es responsable de sus valores, lo que pruebe abiertamente en la comunidad. En la comunidad real, la gente escoge las formas en las que quiere vivir entre los otros. Ellos escogen sus valores con el apoyo de la comunidad.

La Comunidad Permite el Desarrollo Humano

Si se planea y se ejecuta correctamente, la producción local para el uso local es un beneficio permanente. La comunidad real asegura a sus miembros más que la dignidad humana de su Estándar Mínimo de Servicio Garantizado, EMSG, y prosperidad humanística. Le permite a cada miembro la oportunidad de ser educado a través del arte, no como una clase en sí misma, sino como el vehículo de la educación participativa.

Su filosofía de la educación está en el corazón de las comunidades de la Organización Económica Social  Descentralizada, OESD. Cada niño es expuesto a todas las artes, y a través del arte a la ciencia. Cada niño es apoyado por la comunidad para obtener las habilidades necesarias para dedicarse a sus predilecciones. La interrelación entre los niños educados mediante la estética no necesita imposiciones “morales” externas, dado que la estética se torna el punto de referencia objetivo que guía sus relaciones interpersonales entre sus descubrimientos y sus esfuerzos productivos. (3) El resultado son personas individuadas y verdaderamente independientes quienes, a discreción de cada quien, están integradas a la sociedad, desde los doce y quince años, cuando el desarrollo de su ego es suficiente para participar en el diálogo cívico.

La educación OESD provee a los adultos jóvenes funciones remuneradas en las Empresas Públicas Productivas Nucleares; cada una tiene una oficina de educación… Adultos maduros, individuados, cultos y conocedores son miembros que la comunidad necesita para su auto administración dialógica.

El beneficio primario de la vida en OESD es vivir con salud mental; sobrevivencia con crecimiento, máxima comunidad con máxima individuación. El propósito del mutualismo cívico-económico es engendrar la individuación de cada miembro. El empoderamiento humano INTERIOR anula, descarta el poder sobre otros; de esta manera, la guerra está eliminada.

Una cultura humanitaria está compuesta de redes de comunidades independientes, soberanas y permanentes. Ellos pueden elegir cooperar en proyectos intercomunitarios, pero no existe el poder centralizado.

Las personas que desean una verdadera independencia en sus vidas pueden realizar una comunidad genuina.

¡Comunidad Significa Independencia!

Notas:

1. http://www.huffingtonpost.com/2011/12/19/wiki-diy-civilization_n_1157895.html

http://opensourceecology.org/wiki

http://en.wikipedia.org/wiki/Open_Source_Ecology_(project)

2. http://en.wikipedia.org/wiki/Kickstarter

3. Conceptos de: Sir Herbert Read, The Redemption of the Robot, My Encounter with Education Through Art, Derechos de Autor 1966 by Simon & Schuster, Inc….New York, N.Y ….1969

Reed Camacho Kinney: https://decentralizationblog.wordpress.com

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WHAT IS COMMUNITY?

WHAT IS COMMUNITY?

By Reed Camacho Kinney

rkinney@prodigy.net.mx

Community is a structured organization agreed on by its members.  The purpose of community is to meet all of the genuine, existential needs of its members.

1. Civil Organization

Civil organization begins with three to five mutualistic families. Mutualism means that they are organized for the purpose of helping each other to live in conditions of human health, mental health; human well being.

Their well being is contingent on their being able to access level one for themselves; adequate economic stability, which includes meeting all of their subsistence needs.

In order to reach that aim, the civil processes they use are dialogical (dialogue).

What is dialogue?

Dialogue is realized among small groups of adults, perhaps twelve or fewer. Its purpose is to empower the members with semi-self-sufficiency through their independent, pragmatic, concerted action.  Dialogue is organization without centralized power.

A. Members dialogue in order to reach an agreed understanding regarding what particular problem they share, which they perceive to be pressing, and solvable.  The objects of dialogue are their own, and whatever problem, or problems, they decide to solve is discretionary. However, they must be consistent in their aim to generate maximum independence, discussed below.  Decentralized Economic Social Organization, DESO, content is designed to guide them towards that objective.

B. They agree on what action they can deploy among themselves to solve that problem.

C. They organize their efforts and solve that problem.

Members agree to pool capital accessible to them in order to form their mutual community bank, MCB. An accountant records the donations made by each member.

* *  Members investigate productive enterprises they may purchase, or that they may develop.

a. Proposals are written by members, with their costs itemized, reliable sources identified, overhead  calculated, margin of profit calculated, market sustainability is determined, the needed skills of its personnel are ascertained, and so on.

b. The various plans are dialogued by members until one is chosen as pragmatic to their needs.

c. They use funds from their mutual community bank, MCB, for capitalizing their first Public Productive Enterprise, which employs some of their members.

1a. The profit from the Public Productive Enterprise is used to keep the operation going, to compensate its operators, and to pay back those who donated to the project through their MCB.

2b. Subsequent profits above overhead are deposited in the MCB public account.

The first Public Productive Enterprise may be a simple operation, and ethically aligned with members’ values.

Initially, its primary purpose may be for accessing conventional money for the mutualistic group in order to provide them with leverage.  And, subsequent group investments may serve the same purposes.

Examples of ingenious, appropriate industry – Public Productive Enterprises – are provided by Marcin Jakubowski (1). Pragmatic plans for low cost construction, and production are widely available – each mutualistic group decides how best to initiate its first Cooperative.

Readily available, intensive, food production systems are open to investigation and actualization.

The aim of each group of three to five mutualistic families is independence. It is convenient to begin with such groups, because they are pragmatic, and doable among interested people.

2. Civic Organization

Groups of mutualistic, three to five families are too few in number to generate the type of independence needed for actualizing genuine communities. Genuine community is a structural proposition.

When two or more groups of mutualistic, three to five families begin to coordinate their productive efforts, for their respective benefits, they do so through their Community Coordinating Committee, CCC.

The Community Coordinating Committee, CCC, is composed of members of each respective group of mutualistic, three to five families. Their functions include receiving the propositions for concerted action from the members of each respective group of mutualistic, three to five families. (Each proposal is signed by a number of members to demonstrate that is was dialogued and approved prior to its submission to the CCC.) The civic format is flexible relevant to the needs of each community. However, I suggest that when a set of propositions are received by the CCC that they abbreviate each of them in order that they be drafted onto ballots. The first set of ballots is delivered to the respective groups of mutualistic, three to five families; one ballot for each group.

* * Since each of those groups of families will vote, as the respective groups they are, then, for brevity we can refer to them as Mutual Voting Blocks, or MVB.

The first ballot is discussed, dialogued, by each respective MVB. They decide the relative importance of each proposition on their ballot.  A proposition may be granted a value of seventy percent consensus, or eighty, or ninety. How each MVB reasons the consensus value, or “weight,” of each proposition is up to them.

The ballots return to the CCC. In example, the CCC observes that of all the “consensus weights” a particular proposition received from the MVB, most of them were eighty percent. Thus, that proposition will be allotted an eighty percent consensus weight on the subsequent ballot. The subsequent ballot will list the same propositions that were on the former ballot (the “weigh in ballot”), but each will bear its consensus weight on the “voting ballot”. In that manner, the community determines the relative value of each proposition.

A proposition that the community wants passed, or approved in a hurry, may receive a seventy percent consensus weight. A proposition that will require an important concerted effort by all members may receive a ninety percent consensus weight. An important proposition may receive an eighty percent consensus weight.

When the actual voting ballots are sent by the CCC to each MVB, each MVB discusses and dialogues each proposition until they either approve it, or not.

The CCC receives the ballots from the MVB. If a proposition that had an eighty percent consensus weight was approved by eighty percent, or more of the MVB, it is approved. The same process is applied to all propositions.

In this manner, a community is managed by its members without centralized power, further explained below.

Development of the Mutual Community Bank, MCB

The MVB have consolidated part, or all, of their individual MVB mutual banks into the Mutual Community Bank, MCB. Each contribution by each MVB is accounted for, recorded, and monitored by MCB accountability.  The MCB is a Core Public Productive Enterprise.  It belongs to the community. It is operated by community members that have the skills needed for its accounting functions.

CCC Actions Are Community Authorized

When the CCC is authorized to capitalize a proposition that was community approved it withdraws the required, capital amount from the MCB public accounts to actualize the project in conjunction with the project’s developers. (All procedures not elaborated in this outline are developed among members.)

The community project, most valued by the community is allotted the first capitalization. The order of importance, as agreed on by members, determines which projects are funded by the community, relevant to what the community believes it can afford. These decisions are come about through the community-dialogical-consensus-based-decision-making-processes described above, or variations of them as determined by each community.

The CCC Does Not Have Executive Power

Each community decides, among its members, how its MCB community accounts are used. The CCC functions to capitalize, and to monitor, the public, concerted actions taken by the community members. Decentralized Economic Social Organization, DESO, Civic Organization precludes the centralization of power. Power is shared equally among the MVB, their Civil Organization. 

Civic-Economic Organization

Core Public Productive Enterprises are the primary objective to be realized with capital generated from the Public Productive Enterprises mentioned above in the Civil Organization section. Public Productive Enterprises may be actualized whenever a community needs them, and are included in community Civic-Economic Organization, meaning that their management is regulated through the CCC. But, their primary purpose is to generate the funds needed to actualize community Core Public Productive Enterprises.

3.                                                        Core Public Productive Enterprises

Core Publicproductive enterprises serve two functions.

1. They are the primary providers of the Guaranteed Minimum Standard of Service, GMSS.

2. They are the economic foundation of independence for all community members.

The Guaranteed Minimum Standard of Service, GMSS

* *The GMSS is composed of the essential, minimum components of a modern, healthful life …accessible to all community members.

Community land and property acquisition is among the first challenges that may be addressed by community members, and may be among the first objectives met with the capital generated by community public productive enterprises. Some members may own land that they make accessible to the community through contractual agreements with the CCC. Members locate accessible land and property. Through dialogical, consensus-based, community decision making processes conclusions are agreed on and action is taken by the community to access land and property. Land and property belonging to the community is managed through the CCC.

* * Community members and their families are entitled to private homes, production facilities, and land. Member financing through their MCB is interest free.

A. Food – Community food acquisition may initially take the form of a food purchasing Cooperative in order to reduce the cost of food for members. …Community intensive food production, using the pragmatic techniques currently available for more production with less space (i.e., aquaponic systems, permaculture gardening) is an essential component of independence. Each MVB is active in that type of independence. When the community is large enough, for efficiency, and for lowering the costs of production, MVB food production efforts may be consolidated into community food production centers, with processing and distribution facilities. While at once, each MVB family may privately, produce, process, and store food at their discretion. Community food production centers are self-managed, participatory organizations overseen by the CCC.

B. Textiles – Community textile acquisition may initially take the form of a textile purchasing Cooperative in order to reduce the cost for all members. …modern, MVB cottage industry, private textile production may be pragmatic. When the community is large enough the MVB may consolidate textile production for efficiency, and to lower the cost of production. Community textile production is a self-managed, participatory organization, which is overseen by the CCC.

C.  Construction – Cost effective, aesthetic, modern, construction methods are widely available. The construction company is a community Cooperative. It provides members with private housing, and production facilities at minimum cost to respective members, and MVB. It provides the community with public facilities at cost.  The community construction company is a self-managed, participatory organization, which is overseen by the CCC.

D. Water and Sanitation – The water and sanitation company is a community Cooperative. It installs water wells and sanitation facilities, and associated components, for respective members’ private homes, and production facilities, or for MVB, at minimum cost. It installs water wells and sanitation facilities, and associated components, for community facilities at cost. The community water company is a self-managed, participatory organization, which is overseen by the CCC. (The community water and sanitation company may install renewable energy units, and their components, for pumping water, in cooperation with the community renewable energy company.)

E. Renewable Energy – The renewable energy company is a community Cooperative. Renewable energy is an ongoing technological development. Each community decides which renewable energy systems are most cost effective, and efficient for their particular energy needs. A combination of renewable energy sources may be appropriate. The energy company installs renewable energy facilities at the homes, and production facilities, of respective members, or MVB, at minimum cost.  The energy company installs renewable energy facilities at community facilities at cost. A community may consolidate renewable energy production, making it available to all members’ private homes and production facilities and to all community facilities concurrently. The community renewable energy company is a self-managed, participatory organization, which is overseen by the CCC.

F. Appropriate Community Industry – Marcin Jakubowski’s E-Farm is an example of simple, appropriate industry for community use. Community self-sufficiency includes making the tools and machines needed by community production facilities. A small foundry and its components, and the construction of flexible production machines can be built from scrap material, and inexpensive salvageable material. Jakubowski demonstrated that any designs can be accessed free of charge through Open Source Ecology. Furthermore, philanthropist websites, like Kick starter (2) can provide needed funds for starting intermediary industrial projects.

G. Mutual Community Bank, MCB – The MCB is a community Financial Cooperative. Its public accounts receive conventional money funds from community Public Productive Enterprises, member donations, non-member donations, and from the revenues generated from the sale of surplus production by the Core Public Productive Enterprise, whenever that is community authorized through the CCC.

The MCB conventional money department functions to finance its members freely, and is modeled after the JAK interest free bank of Sweden.

(See: http://www.anielski.com/Documents/The%20JAK%20Bank%20Report.pdf)

* * The MCB produces community autonomous money, CAM. The value of CAM is both work and commodity based. It is generated by the trade of goods and services that it facilitates among community members, and among members’ inter-community trades.

There are two levels of CAM.

1. Community endorsed money, CEM. CEM are bills with endorsement spaces on the back of each bill. The monetized value is represented on the front.

a. The buyer signs and dates the first endorsement space of the new bill, or writes her personal MCB account number, which all members are issued from birth.

b. The seller, who receives the endorsed bill, has proof of the monetized value of his sale.

c. The seller can use that bill to buy from another seller following the same procedure of filling out the subsequent endorsement space.

d. The bill continues to facilitate the exchange of goods and services until last buyer and the last seller endorse the bill.

CEM facilitate indirect barter, in effect they are barter bills. The CEM itself does not have value, and can not incur interest. The value that they have is the value of the goods and services they have recorded, and stored.

The first purchase with a fresh, unused CEM retains the value of what was purchased so that value can be transferred to the subsequent seller, indirect barter.

The last seller takes the CEM bill to the MCB. The MCB records all the dated transactions on the CEM bill. The MCB provides the last seller with a fresh CEM of equal amount, and the process begins again.

* * The concrete value that was carried from the first purchase through the last sale is retained in that barter bill and is deposited in the MCB’s community CAM reserve account.

CEM is self-validating. Its work value is transferred to MCB’s community CAM reserve account. Indirectly, the use of CEM produces a type of community tax payment that is not felt by the CEM users.

2. Vouchers – A portion of the MCB CAM reserve, generated by the use of CEM, backs the value of Vouchers. Vouchers have an issue date and an expiration date. Vouchers are validated by the CAM reserve. Vouchers do not incur interest. They circulate in the community, and in the inter-community economy. They represent the proportioned value allotted them by the MCB CAM reserve. At the discretion of the community, they may have two endorsement spaces.

If they have two endorsement spaces, the value carried from that trade can be deposited in an MCB CAM reserve.

When the Voucher is expired the holder takes it to the MCB and is given either the equivalent value in CEM or in a new Voucher, or in combination.

Member Savings Instruments

Members can transfer CEM or Vouchers to their MCB personal savings accounts before the CEM they hold is fully used, or before the Voucher they hold, is fully used, or has expired. The accounting relevant to stored value from those bills carried into the MCB CAM reserve is determined by the community.

The Primary Purpose of Free Capitalization

Community members are capitalized freely in order to stimulate the development of members’ private productivity, as well as to draw professional services into the community. For example, a newly graduated dentist may be offered interest free capitalization, in combination with a CAM grant in order to finance her startup costs. The contract is drafted by the CCC. The dentist agrees that a designated portion of her charge to members be in CAM, proportional to its access to the goods and services produced within the community that she can use. The remainder of what she charges members will be in conventional money. She will charge non-members conventional money. The contractual agreement is flexible, and as community and inter-community infrastructure expands the amount of CAM the dentist receives from members for services will increase proportionally, if what she needs can be purchased with CAM.

Member private productivity is essential for community independence. Any member may apply for an interest free loan of conventional money in combination with a CAM grant in order to develop private productive facilities. The type of goods or service produced must be wanted by community members. Private members’ businesses can sell their goods or services to non-members.  Community members pay for the goods or services of other community members in part, or all in CAM, depending on the immediate needs of the seller.

* * The objective is for community members to become increasingly independent from the conventional, central bank.

RECAP OF OUR THESIS

In Mass Centrist Society, MCS, one’s leverage, one’s executive potential, is proportional to the amount of conventional money one has, regardless of particular walks of life. The means to action in MCS, the means to education, personal growth and fulfillment, and distance from alienation, for those with humane values, is through conventional money. In other words, the system demands everybody’s dependence on its units of exchange.

In MCS there are those who have secured positions of control, and some adults are well developed professionals, or notable specialists, while, by degree, alienation stifles their lives. Yet, there are self-realizational people in MCS who live productively with personal fulfillment…much to the benefit of their families.  Nonetheless, the fact remains that alienation and lack of support stymies the potential of most people who live paycheck to paycheck.

In Mass Centrist Society independence is associated with the terms “self-reliance,” and “rugged-individualism” in the context of its competitive political/socioeconomics. In that context, “independence” is a commodity.

Real independence, real self-reliance, and real rugged-individualism are developed in the context of genuine community, as described here. This is so, because mutualistic community is contingent on – both – a purpose, and a human resource that coalesce in the individuation of each community member.

For that reason, community civil organization, its civic organization, its participatory civic-economic organization, and its monetized organization position the executive function of community equally among all community members.

The Guaranteed Minimum Standard of Service, GMSS, developed in this outline, provides the economic foundation of independence for all community members, and, at once, it reinforces the value of human dignity for all of its members.

H. Community Educational Organization – The purpose of education in the context of mutualistic community is to develop the individuation of each child. Mutualistic, participatory society does not function unless its members are individuated, self-reliant, mature people. Individuated people thrive in mutualistic community. Individuation and mutualism are interdependent components in real, participatory community.

The Philosophy of Education is grounded on three postulates that are interconnected and interdependent.

1. Education Through Art – All art, including crafts, and relevant skills attainment constitute the bridge to science. Art lends itself to enriching group activity through drama, dance, music, et cetera. Art, as the vehicle of education, is community supported.

2. Freedom-Based Education – Each child is given the support that she needs to fully develop her particular predilections.

3. Participatory Education – Each child develops her values in conjunction with other members, and is responsible for her values. Part of education is participation in learners’ group decision making processes; dialogical, consensus-based decision making processes.

This type of methodology opens the way for each child to grow effectively into mature, individuated people who understand the importance of, and the value of, life in real community.

When young members achieve sound self-identification, occurring in the vicinity of ages twelve or fifteen, and at the discretion of each young individual, they can opt to participate within community organization at all levels, civil, civic, and civic-economic in accord with their individual capacities. Participatory education prepares its children for integration. Each Core Public Productive Enterprise includes an office of the community educational organization. Young members are integrated into society, and are compensated for their contributions. This is what is meant by “…the bridge to science.” in postulate one, above. Young members learn with hands on experience what participatory self-management is, and with the ongoing support of the community educational organization they learn the particular skills needed to rise in competence and responsibility. Their genius and their joy are integrated into participatory society.

The concepts forming here are the concepts of post-alienated society. Post-alienated society is not without organization and structure. It is structured to meet the real needs of its members while it is self-managed by its members.  Real community is the natural environment for the evolution of people. By contrast, all systems of control, all centralized powers, stifle the natural evolution, the personal, expansive growth potentials of their members. What occurs in real community is that each member’s growth potentials are encouraged, and their development is supported by the community, because without that community purpose, then, the community that makes individuation possible for all of its members …cannot exist.   As I mentioned above, mutualism and individuation are interconnected and interdependent. Both are needed for human evolution to flourish.

I. Personnel Office The community personnel office is coordinated with the CCC in order to provide monetized support, for payroll and operation costs, as needed, for Core Public Productive enterprises. Core Public Productive enterprises each have their individual accounts with the MCB. The community personnel office is coordinated with the personnel office of each Core Public productive enterprise. It tracks all Core Public Productive enterprise occupations, participation hours of all personnel, and all compensation. It posts openings and job descriptions. The community personnel office is community supported.

J. The Department of Public Safety – The community Department of Public Safety trains its volunteers for one year in first response techniques, and team tactics, for all emergency situations. After leaving the community Department of Public Safety each off duty Officer is able to assist all on duty Officers at a moment’s notice. Off duty officers may re-enter the community Department of Public Safety, at their discretion, in order to learn new techniques and tactics, to learn to operate new equipment, to assist new volunteers, and to serve the community.  The community Department of Public Safety is community supported and is represented at the CCC, which oversees its operations.

K. The Health Department – The community Health Department tracks community food, water, and sanitation facilities. Its certified professionals assist the community in maintaining modern health standards relevant to all community production. The community decides if burials and a community cemetery are to be managed by the community Health Department.

L. The Community Health Clinic – Certified medical personnel operate the Community Health Clinic, which is community supported relevant to its operation costs. However, to offset those costs, its services may be opened to non-community members at reduced, conventional money prices. Profitability is maintained, in part, because Community Health Clinic staffs are entitled to their share of the community GMSS, which reduces their cost of living, and because all appropriate community assistance to the clinic is provided at cost.

M. Right to Privacy – The Right to Privacy is part of the community GMSS. It encompasses each member’s right to private property, and each member’s the right to physical privacy. It includes community protection from prescription imposed by consumer-based economic interests, protection from political party propaganda, and protection from religious proselytizing. The members of real community understand that prescription is among the weapons of domination used by centralized power.

N.  The Community Office of Mediation – The Community Office of Mediation precludes the need for a judge, and precludes the need for any canon of law. The members of real community understand Common Law, which is unwritten.

1. In the event any case is not brought to conclusion, informally, through dialogical agreement among respective MVB, the Community Office of Mediation receives the case from an accuser with ascertainable evidence and witnesses, and receives the accused with her ascertainable evidence and witnesses

2. Mature members of the community mediate until an agreement is reached, which may include restitution due the accuser. A procedural contract is written and signed by the accuser, and the accused, and witnesses. The contract is adhered to by all parties concerned.

All such contracts are filed with the Community Office of Mediation. They form the body of reasoned conclusions open for reference by the community.

3. In the event of breach of contract, of any case, including breached contracts between community members and the CCC, which were not solved informally, the case is brought before the Community Office of Mediation in conjunction with the involvement of a number of impartial MVB, drawn by lots, or decided by turns, who dialogue the case, write propositions, and through dialogical, consensus-based community decision making processes reach a conclusion. The final word is from the community.

* *  Community psychology is not vengeful. Community psychology is far removed from what are, too often, petty concerns entertained by alienated people living in mass centrist society. Community, as described here, brings people together, rather than drive them apart. Community members share in common community components that are vital to their mutual well being. They are productive people who have good reason care for each other.

Community Structure

All Core Public Productive Enterprises, Public Productive Enterprises, and all MVB are integrated into the community’s civic organization through their CCC.

The community-components of the GMSS are both, sustainable, permanent, and economically stabilizing. Community dialogical, consensuses-based decision making processes navigates emerging reality with the community-components of the GMSS, and members’ genius.

The structure, described here, is distinct. It produces the unique, peculiar adaptations of its members within its own context. The type of culture alluded to here is something we can barley imagine, while we postulate that a humane society can be a structurally determined effect.

Decentralized Economic Social Organization, DESO, is a modern society capable of navigating through emerging reality with genuine self-actualization. Its members operate a vehicle designed to generate that.

Culture

The single community, as described here, is designed to create, to birth an “offspring” community.  The community dialogical consensuses-based decision making processes are suitable for small communities. The population would be proportional to the amount of technology the community possess to maximize sufficient production with less people’s attention. The goal is not production for wider markets …for more conventional money. The goal is production for community use, and members’ enjoyment of their unfettered self-development provided in community.

The civic structure is designed for, perhaps, as many as fifteen hundred members among MVB, or as few members among MVB as technology permits. Each MVB will have to divide at thirteen dialoging members, one of six and one of seven. None need to leave their homes. But, eventually, each group of ballot deciders becomes an independent MVB in their own right. These are flexible propositions managed by members.

MVB are composed of people who work-with-each-other-for-each-other in order to build permanent community.  Each community needs further communities to expand infrastructure, and to further enrich the lives of passionate, purposeful people who can prove their values openly for what they are.

Thus, with forethought, the members of each community, large or small, plan how best to invest capital to fund the first public productive enterprise of their “daughter” community. They help “her” with transferred funds, to get her MCB started. Her new members are young families from the “mother” community. They want to make their own homes. Their production widens the infrastructures where CAM is useful.

When art is the binding element, rather than profit, which causes divisiveness, prosperity in life is the enjoyment of conviviality, something we can barely imagine. A life of one’s potential being actualized is only so while others are included and people are allowed to work-with-each-other-for- each-other. Education is through art, and children work with each other, and as solitary creators, at their discretion.  Mentors work on skills and content with their learners, while their learners organize their short and long term projects.

Around ages twelve through fifteen, each learner’s ego functions well enough to enter community civil organization. Then, young people can dialogue in their MVB, and contribute to CCC elections.  And, too, they can approach any Core Public Productive Enterprise for admission. They enroll as neophytes, and begin hands on education in Civic life, much of it math and science. They are supported in all skills and content attainment, and they earn compensation for their contributions.

All members may initiate their private, constructive and productive projects. Civic life is time flexible for members – organized, but agreed on. The GMSS is the built in time saver. While the Core Public productive enterprises are functioning well, everybody’s peace of mind is intact with time enough for self-development with community support. The individuation of each member is the purpose of mutualistic community. The words freedom and liberty come to mind.

What is Freedom?

Efficient, purposeful mentorship enables all children to efficiently explorer all facets of their culture. MVB are semi-self-sufficient, especially when enough of them coordinate to save themselves time, and expense. In that world, the educational organization of each community, large or small, is woven into its fabric.  The children play amid enthusiastic, productive people who welcome the opportunity to take time, within their capacities, to mentor learners …And, at once, there is the actual learning center, designed to provide flexible facilities for community use. Children’s interests grow with their knowledge. From convivial dance and song, playing musical instruments, fairy tales and viewing spectrums of art and nature, each child gravitates to her personal interests. The community affords its children what they need to master the vehicles of their passions – arts and sciences. Everyone in her society benefits from her development, which welcomes her into all of its spheres.

What is liberty?

Values are the choices people make in regard to how they want to live. In mass centrist society the immediate values that enter the foreground are those oriented to prescription and domination; wrong values. Despite that, the innate affinity that people have for each other, which originates in our psychophysical faculty of empathy, always emerges in familial love, and whenever people do well by each other.  Values that bring us together in mutual benefit, or that enhance humane self-development, we may regard as sane values. Sane values are diverse. In genuine, dialogical consensus-based community each member is viewed as a values maker. For example, a person’s choice of life with growth may include her love for dance, or engineering, any combinations of mastery, whatever she chooses as the vehicles of her passion; her values. Each individual is responsible for her values, which she tests openly in community. In real community, people choose the ways they want to live among each other. They choose their values with community support.

Community Enables Human Growth

If planned and executed correctly, local production for local use is a permanent benefit. Real community assures members more than the human dignity of its guaranteed minimum standard of service, GMSS, and humane prosperity. It enables each member the opportunity to be educated through art, not as a class, per se, but as the vehicle of participatory education.

Its philosophy of education is at the heart of Decentralized Economic Social Organization, DESO, community. Every child is exposed to all arts, and through art to science. Each child is supported by the community to attain the skills needed to pursue her predilections. The interrelations among children, educated through aesthetics, do not need external “moral” impositions, since aesthetics becomes the objective reference point that guides their interpersonal relations among their discoveries and their productive endeavors. (3) The result is truly independent, individuated people that are integrated into society, at each person’s discretion, between ages twelve or fifteen, when their ego development is sufficient to participate in civic dialogue.

DESO education provides young adults with gainful functions in its Core Public Productive Enterprises; each contains an office of education. … Individuated, knowledgeable, mature adults are what community needs for dialogical self-management.

The primary benefit from life in DESO is living in mental health; survival with growth, maximum community with maximum individuation. The purpose of civic-economic mutualism is the individuation of each member. Humane empowerment from WITHIN overrides, precludes, power over others; thus, war is eliminated.

A humane culture is composed of networks of independent, sovereign, permanent communities. They can choose to cooperate for inter-community projects, but centralized power doesn’t exist.

People who would like to actualize independence in their lives can actualize real community. Community means independence!

Notes:

1. http://www.huffingtonpost.com/2011/12/19/wiki-diy-civilization_n_1157895.html

http://opensourceecology.org/wiki

http://en.wikipedia.org/wiki/Open_Source_Ecology_(project)

2. http://en.wikipedia.org/wiki/Kickstarter

3. Concepts from: Sir Herbert Read’s work, The Redemption of the Robot, My Encounter with Education Through Art, Copyright 1966 by Simon & Schuster, Inc….New York, N.Y ….1969

Humane Philosophy

Humane Philosophy

By Reed Camacho Kinney, April 18, 2013

The philosophy of representational government with capitalism, competition, and the consumer-based economy has benefited a significant sector of the population; people who can access the support needed for the personal growth of their children. The humane outcome for many is survival with personal growth. …But, as seen from a broader view, why do you suppose most people in our society have not attained that security?

Families who live on the treadmill of low wage employment, hand to mouth survival, are susceptible to political parties pandering social programs, or wider access to employment. …By contrast, mutualistic, independent organization will prove to be the best vehicle for families to meet their real needs. And, that is a structural proposition.

What I will write here is in broad strokes. The ideas and observations that follow are better elaborated in my essays at my blog, and in my manuscript, Decentralized Economic Social Organization, DESO, and Neo-New World. (1)

Self-fulfilling prophesies cloud our understanding of our human condition, “i.e., the conviction that man’s intrinsic nature is evil or dangerous”. (2) People need culture, and, generally, people have no option, except to adapt to culture as they encounter it. It is the structure of their culture that determines the quality of their lives. I think that were people to build a humane socioeconomic structure designed to meet the real needs of all its members their behaviors would reflect it.

Western Society is structured so that a minority of people, few people, own most of the mass production and distribution systems.

Various ideas are touched on in this brief essay. One of the main ideas presented here is that mass centrist society is mainly about monopolized, centralized power, and how that situation causes the preponderances of the critical problems our society is embroiled in.

The cause of alienation, poverty, and war is not to be blamed on the members of mass centrist society, per-se. The socioeconomic organization, which people depend on, determines the quality of their lives.

Mass centrist society is organized around systems of centralized powers, systems of centralized production for mass markets, and centralized government with its military industry. Corporate institutions are impersonal, mechanical systems with built in directives for expansion, and maximum profit. They are beyond the direct control of their members …who are usually alienated, uncritical people.

The Federal Reserve System is the focal point of centralized power in mass centrist society. It is a private company, which dominates the economic system through its monopoly on the production and distribution of its units of exchange, which all other institutions depend on.  The problems caused by this situation are too numerous to elaborate here.

Before, I continue with this criticism I must qualify it. There are notable humane organizations functioning in mass centrist society. People have a natural affinity for each other, which is resilient despite the malaise of centralized power. …And, children strive to grow through the arts of their culture. All people deserve the support of their society, which is a structural challenge.

In mass centrist society everything that people need is for sale.  Access to goods and services is expensive for most people. Children need support to grow. Each child needs lessons and equipment for growing in the arts and whatever skills she prefers. Most families can’t afford what their children need. Mass centrist society is not structured to automatically meet the real needs of its members.

Our society subsists on a consumer-based market place, which is the only place that most families mingle with others. Most conversations have to do with the market place. And, figuratively speaking, things that glitter are purchased in order to demonstrate to acquaintances and strangers one’s capacity to consume. An illusion of importance is attached to owning “symbols of wealth”. The marketplace is the playground for whoever can afford it. The media/‘educational’ system instills children with the belief that opulence, for its own sake, is a worthy goal for a human life …unless the child’s family, even a humble family, provides her with better values.

*

There is no dialectic among any of the prevailing ideologies. All current ideologies are based on the centralization of power. However, there is dialectic between centralized power and decentralized economic social organization.

Centralized power is the opposite of real, concrete community. What I am introducing is a contrasting type of societal organization. Real community is structured so that power is shared equally among its members; the executive function of its civic organization is exercised equally by all of its members!

Generally, in mass centrist society, MCS, degrees of leverage are proportional to one’s wealth. Nonetheless, there are people in MCS who are skilled, and have control over their productive lives. There are “self-realizational” (Abraham H. Maslow) people.

…But, no fault of their own, most people are neither self-sufficient, nor moneyed. They are largely exploited, and neglected. They are left to their own devises to struggle in their poverty, to fight against each other for what little they can earn. By degree, people are sickened by the dream of opulence, and grapple with their mental malaise in isolation.

In mass centrist society, personal isolation cuts across all social classes. Competition includes using people for making profit, as assets or liabilities. That psychology impedes wholesome interpersonal relations. (Instances of familial love to one side), wholesome, meaningful, interpersonal relations …are cemented when people work with each other for their greater good. The media/‘educational’ system does not provide examples of people-working-with-each-other-for-each-other, except in the perverse context of war. The idea of concrete community is nowhere articulated within current convention.

Federal Reserve Notes being the only means to access goods and services institutes the permanent fixture of poverty. That structured neglect is a from of violence.

The DESO project is the means for people to become independent. Real independence is real community, a structured proposition.

The woes of the world are primarily due to the flawed generalizations of prevailing conventions. DESO is a new generalization. Community does not preclude problems, and human growth is often attained through pain. Nonetheless, modern, concrete, mutualistic community – a structured proposition – brings people together, and provides them with the organizational tools and the material that they need to solve their problems.

Independence is not served on a platter. People must take it upon themselves to develop real, concrete community in order to live the enriching life of people-working-with-each-other-for-each-other.

The benefits of living in community are too numerous to elaborate here. I respectfully refer you to my blog and to the manuscript, “…DESO…”

Notes

1. Internet Sites

E-Book of DESO Manuscript (copy & paste in address bar):

http://bookstore.xlibris.com/Products/SKU-0106175049/default.aspx

DESO Manuscript and E-Book:

http://ReedCKinney.com/

2. Toward a Psychology of Being, Abraham H. Maslow, ISBN: 0-442-03805-4, p. 204

PREVAILING SOCIETY IS OUR PROBLEM

PREVAILING SOCIETY IS OUR PROBLEM

 By Reed Camacho Kinney, April 17, 2013

 I know that many people are struggling to make ends meet, and many more are worse than that.

I’m not the expert of any science. I observe society, think, and write about it to the best of my ability. And, I provide the pragmatic outline of a community structure, which provides its members with real independence and autonomy.

Despite my elementary writing skills, the ideas I endeavor to present are bigger than me. To establish an equitable society is not an insurmountable challenge! We know what our psychophysical needs are, and we can, at least, imagine what wholesome living would be like. Human goodness includes working-with-each-other-for each-other.

In an equitable society, people decide together what courses of action their community takes. That is true navigation, with great flexibility, shared among community members.

The greatness of humane solidarity is born from consensus-based cooperation. Community civic organization includes the executive function, which is shared equally among all members. Dialogical consensus-based civic structure, pragmatic, shared power, manages community capital, and its civic-economic organization.

Members capitalize their community, as well as their private productive endeavors, freely through their mutual community bank, MCB.

Their community coordinating committee, CCC, does not have an executive function; the executive function of civil organization is shared equally among all members. Community is composed of many small Settlements of Mutualistic Families, SMF.  Each semi-self-sufficient SMF has a vote. The CCC receives plans for community action from the SMF.

The CCC makes ballots, one for each SMF. Each SMF must dialogue to make their decisions. Given the opportunity and the means, people will work-with-each-other-for-each-other for their greater good.

Each SMF member lives according to her personal values. Their independence is contingent on every member contributing to the semi-self-sufficiency that modern independence requires. (1)

In a dialogical-based, participatory society – community – each child and adult is viewed as a values maker. Peoples’ contributions to their greater good are valued. And, only in the context of real community can there be an immediate, concrete, greater good.  The function of community is to serve that greater good. Community support provides each child with a generous, liberal education through art and science with participatory, self-directed learning.

All parents would like that for their children, but, in the prevailing society, unless the money is at hand, parents cannot access that quality of education for their children. The structure of current society requires that half of the people struggle – compete – for what little money can be earned.

By contrast, in real community, a civiceconomic function is added to the civic function thereby enabling the civic function to provide education, health service, and gratuitous capitalization for its members.

It’s delightful, because the only way to sustain that mutualistic, economic organization is with a dialogical, consensus-based community decision making processes.

Our prevailing society robs the lives of most people in the world, exploitation and wasteful consumerism. Wasteful, mass production for developed markets, and the climatic disorder it causes, leads to mass scarcity. The poor in their desperate crisis can overrun and deplete developed countries. And, invariably, the central bank is designed to perish from its own inertia. Sundry dangers converge that can extinguish mass centrist society with calamity. Even now, isolation and lack of support is the lot of too many people in our society, and in the world.

We have every reason to live in real community, sane society, to safeguard each other.

We can establish the greater good. Dialogue in a structured format is effective for meeting members’ existential needs. Members decide among themselves, and with consensus, what they think is best for their community. No one is neglected while they attend to matters at hand.

In a functional economy money goes automatically to where it is needed. Funding for community projects with community money is always at hand. In the event two, or more, cooperative communities decide to fund a big project, then, in the decentralized world of sovereign semi-self-sufficient communities, pooling resources would meet that end.

The basis of community is dialogue (2), and among many members, the best ideas are always at hand. Community support enables each child to learn the skills of her passions, among all the arts; each child develops individuated and participatory experience concurrently, and at her discretion. By ages twelve through fifteen, each child can participate in civil dialogue and can enter any of the public productive enterprises as a neophyte and learn proficiency. An office of the community educational organization is integrated with each public productive enterprise. The educational organization is integrated with the community owned cooperatives.

Real community is complete unto itself. Community food production facilities, and lands, are centers of higher learning. Intermediate community industry is another scientific learning center. Community cooperatives include water well drilling, renewable energy, construction, textiles, printing, the community mutual bank, community educational organization, health service, community personnel office, among others.

Community owns and self-manages its cooperatives, its civic-economy, which provides its guaranteed minimum standard of service, GMSS.  All members manning their cooperatives receive compensation in addition to their GMSS.

By capitalizing members gratuitously, except for the service charge, each man, woman, and child is supported in their creative and productive endeavors, which stimulates   diverse productivity.

The core of community organization is dialogue and consensus: mutualism. Mutualism is grounded on dialogue, because when truly engaged, dialogue is ever-determined to meet the existential needs of each member.

Dialogue is an instrument that can be structured to function for community organization. Settlements of mutualistic families, SMF, can reach agreement through their community coordinating committee, CCC, and their elections.

Community doesn’t need representational government. No position in civic organization is come at through elections. In a functional economy capital automatically goes where it is most needed, so too, in a functional civic organization the qualified make their contributions where they are most needed. Community is like a ship in emerging reality.

The greater good is existentialism – that each member – you – have the support needed to develop your own productive life, your values, and to defend your lifestyle, for you and for your family. You happily make your contribution to maintain that greater good. Existentialism would have each person’s unique potentials developed and exercised, ones passion and love for creation and discovery. Members share and test their unique values in community.

Members create plans for community action. Plans are approved by community through their elections.

Centralized powers contending for domination of the vital sectors of the world economy bring down every manner of wickedness on the heads of people and nature. There is no purpose in that. Prevailing, stratified society depends on impersonal, mass production and distribution systems. The resources needed to keep that set-up going are always less accessible, and more expensive to extract.

Sociopaths find their ways into positions of control. (3)  They have no purpose except to “win”. Manipulation is their forte.  Viewed from that perspective, our current economic system is sociopathic; callous subjugation, domination, and violence.

A sociopath will never change, and the only way to deal with one is to strike him out of your life.

Mass centrist society supports its class of wealth through human exploitation, and rather than tolerate that inequity, we must strike it out of our life.

The best option for mutual enrichment with biophilia, love for life, is through an altogether different context.

The collaboration of honest people will breathe life into real community.  To defend and develop our sanity and well being, we need that position of real independence.

Notes:

1.

Reform will never humanize the prevailing, sociopathic, socioeconomic system. The monopoly of the economy’s units of exchange by the Federal Reserve System contains the seed of its own destruction.

People must face the fact that only by building a humane society among themselves, independent of the central bank and its support industries, and its federal government, will the escape from its malaise be feasible.

Most everything you were conditioned to learn, including the profit-based mentality, the central bank, consumer-based economy, economic completion, the free market system, conventional democracy and its representational government, development, Human Rights, Civil Law, and dreams of opulence, are among the deceitful ploys and weapons of global domination.

No corporate consortiums are independent from the Federal Reserve System.  The central bank is between debt default caused by interest charges, inflation, and the need withhold its money from half of the world’s populations in order to exploit them.  The situation is untenable, and unsustainable. Exploitation, the mainstay of stratified society, is the cruelest dehumanization of people.

The Federal Reserve System, the cap stone of all commerce and industry, is remorseless.  The saner people who hold positions of economic stability are schizophrenic, torn between their natural humanness, and the pitiless exploitation and unconscionable neglect of poor people.

No amount of reforms or charities can curb the fundamental, exploitative nature of stratified society. Stratified society, by definition, is dehumanizing.

So how does one deal with a sociopathic economic-political system?

Real community is the only way to work towards universal emancipation. It begins with dialogue among people who want permanent independence.

2.  At this blog, click on:  Dialogue is the Basis of Community

Click on:  What is Community?

3. http://www.youmeworks.com/ html sociopaths.

What is Real?

Photo0079

WHAT IS REAL?

By Reed Camacho Kinney

Water, drinking water, is wealth. Having  a hot shower is luxurious wealth. We who enjoy a stable economy often lose sight of what having a roof over your head means. In this competitive, hostile world the necessity of a livable dwelling is an expensive challenge for most people. Too many people regard the savagery of domination as unavoidable, like the elements.

The culture of the middle class includes enough people that it is a world to itself. The middle class is mostly unconscious of the lower classes that are, by their circumstance, driven into the menial sectors of production.

And, at once, the middle class is largely unaware that the class of wealth has committed them to the lives of dependent, needed consumers for – the marketplace – upon which the class of wealth depends.

The class of wealth is a different culture little suspected by the middle class. Bazaar alienation enables wealthy men to use billions to make another billion, in order to, match the profit of their associates. I know not what the culture of wealth entertains, but the I-Ching says that you never quite know yourself, but, nonetheless, you do know what your actions produce.

The impersonal corporate powers that dominate the world economy are not built for humane purposes. Worldwide destruction and human suffering fuels their ever expanding marketplace. The “ever expanding marketplace” in a consumer – based economy is unsustainable, and it is the life support system of the Federal Reserve System.

The Federal Government pays for loans from the Federal Reserve System by taxing citizens. Taking money out of the economy to pay interest reduces the amount of capital in the economy, no less than would the bank siphoning money from depositors’ accounts. The “catch” is that interest payment is not needed to make subsequent bank loans by the Federal Reserve System. Money to make loans is fabricated from zero. It is baseless.

Interest payments enlarge undisclosed, idle bank accounts among government agencies, and the class of wealth.

The only access to goods and services is with Federal Reserve Notes – which half the people don’t have – which preserves the demand for money, and preserves its coercive power.

Half of the world’s people can’t access capital.They are obliged to work in dehumanized conditions for a pittance. They make a profit for the company they work in, and they make finished products and services more accessible to the middle class. They are bound to that treadmill to nowhere, primarily, because education is withheld from them by the combined factors of their respective government’s actions and the central bank. The dominant group combines “democracy” and violence to prevent rebellion, to prevent critical thinking, among both lower classes.  The middle class is controlled, primarily, through alienation. The poor people are withheld education, and are exposed to violence.

The money the marketplace depends on would not be in demand, and its coercive power would not keep people in servitude, unless it is withheld from half the people. Consumer-based economics requires that all people must be entirely dependent on its institutions, its money and its supply systems.

There is no person who dictates the economic system. It is a combination of conglomerates that have monopolized the vital sectors of the economy. International for profit enterprises are designed to expand or fail.

Likewise, the Federal Reserve System is designed to expand or fail. It needs that marketplace based on human exploitation.

In that context, the less educated fight against each other for employment that pays a pittance. We have every right to make a moral judgment.

So haven’t we been trying to create a revolutionary vision that we can bring into the light of day, one that would make life better among all people?

Moralists are often very narrow in their perspectives, without comprehending that the society itself is the cause of discrepancy. Society is not structured to reach out to the needy, rather it is structured to exploit workers, and it automatically neglects all the “Helots” (1) that didn’t find a place among the exploited.

People are generally limited to their particular life experience.

All Art, liberal education, when practiced, can enrich and enlarge peoples’ lives — self-reflective and internally articulate, passionate artists come into their own, as individuated people.

The term Abraham H. Maslow uses to describe mature, sane people is self-actualization. The attributes shared among self-actualized people include that they are generally well disposed to others, and are creative, productive, happy people, who enjoy not infrequent “peak experience,” a notable feeling of well being.  Self-actualized people affect others in constructive ways. Maslow discloses that, “Though in principle, self-actualization is easy, in practice it rarely happens (by my criteria, certainly in less than 1% of the adult population).” (2.) I think that most people – no fault of their own – are, by degree, made ill by their society.

Maslow describes the processes of human growth and its requirements, “Growth has not only rewards and pleasures but also many intrinsic pains and always will have. Each step forward is a step into the unfamiliar and is possibly dangerous.  It also means giving up something familiar and good and satisfying. It frequently means a parting and a separation, even a kind of death prior to rebirth, with consequent nostalgia, fear, loneliness and mourning. It also often means giving up a simpler and easier and less effortful life, in exchange for a more demanding, more responsible, more difficult life. Growth forward is in spite of these losses and therefore requires courage, will, choice, and strength in the individual, as well as protection, permission and encouragement from the environment, especially for the child.” (3. p. 204)

Some few people are born into circumstances that further their individuated, self-development with the support needed to learn the skills of their passions. But, most people are driven into competitive, impoverished circumstances by the very fact that the economy’s “cap stone,” the Federal Reserve System, is fundamentally exploitative.

Over the last twenty-five years, the free market of Shanghai, China, was built, on the backs of cheap labor from rural China, as much as it was from its lucrative shipping industry. 

“There are more migrants workers in China than the entire workforce of the United States. The migrating laborers work for low pay, often under horrendous conditions, in factories, at construction sites, in mines and on railroads and roads. They work in restaurants, die in coal mines, make bricks, peddle bicycle to deliver coal and pick up trash. They follow jobs from city to city. One worker told the Times of London, “We do the dirtiest and hardest work and everyone despises us.” (4) …stratified society.

Social programs and charity organizations help alleviate some of the suffering among working class people, mostly in developed countries, and in the long run such programs help maintain societal cohesion in an economic system based on exploitation;  which is a tenuous proposition at best – always on the brink of financial collapse.  While in the poor countries, the human and natural resource conduits of capitalism, the less fortunate are generally neglected and abused by the powers that be.

I watched Kenneth Clarke of the British Parliament on the televised program Hard Talk, BBC. He said that it’s the logic he was communicating, not the mechanics of the means, per se. His position is conservative and much of it coincided with what President Obama has suggested, safe guard public health care services, invest in infrastructure, retain foreign aid to poor countries, because they can’t be allowed to fall apart as countries, International trade, commerce, must be maintained and augmented. Although he accepted stratified society, he said that his motto is, “We are all in this together”. He mentioned the needs of people that need to work, and ended with the objective of not saddling future generations with debt.

Politicians always talk to peoples’ needs, while the economic-political system is not designed to meet them. Conventional public services and private charities alleviate some of the suffering among plebeians, while stratified society, the context we all live in, is that which causes that suffering. When the sole purpose of societal structure is to provide the few with wealth and power, at the expense of most, the situation causes poverty, neglect, mayhem, and war.

People are always more dependent on, impersonal, for-profit institutions. Societal discrepancy is the outcome of its socioeconomic structure.

In the U. S., states pay private penal institutions, private companies, to house prisoners. “…the United States has five percent of the world’s population and twenty-five percent of the world’s prison population.” (5) Half of the inmates are mentally ill, and many are defenseless illegal aliens.

In the U.S., neglected, poor neighborhoods, where fathers are absent from most families, use drug sales to supplement their immediate, local economy, purchasing power…the kids born into that environment are often brutalized, and they experience violence…that is the only world they know. They join gangs for their own self-preservation. They are apprehended and incarcerated. (6)

Of course, with psychological treatment and with education, more poor people can gain access to money through conventional means. But, while convention remains, huge sectors of the world’s populations will stay uneducated, or under-educated, which condition will stay constant in order to maintain their cheap labor.

Mexican centralized power, and its national government, is the lackey of foreign based, but mostly American, corporate powers. Mexico provides the cheap labor that many American enterprises rely on. Mexico’s mineral resources are sold by its men in positions of control to foreign interests for a pittance.   

The Federal Reserve System is contingent on competitive, for-profit institutions that expand their range in order to control the vital sectors of the world’s economy. The weapons of choice in that conquest include Democracy, Development, and Human Rights. Representational government is controlled in stratified society. The need for profit in stratified society causes development to exploit in order to reduce cost of production.  In stratified society, Human Rights accepts “licit” economic exploitation.

The basis of capitalism includes the need to pay workers only as much as is needed to bring a new generation of workers into the workplace. Apologists for capitalism acclaim the consumer capacity of workers in developed countries, and omit the contribution of impoverished workers in poor countries.

That is why the only revolution – emancipation – feasible is the development of another socioeconomic organization, an organization with different objectives, humane objectives for a humane culture.  Centralized power will be superseded by the concrete organization of decentralized power.  A competitive, hostile world is useless to us. Mutualism, and its purpose to engender individuation among all community members, is our destination. Semi-self-sufficient, sovereign, cooperative communities in a decentralized society will come into the light of day, as surely as the day is long. Or, we will continue to fail as a species and our humanity will be lost.

REFERENCES:

1. http://ritabay.com/2012/02/09/todays-post-slavery-in-ancient-sparta/

2. Toward a Psychology of Being, Abraham H. Maslow, O. VAN NOSTRAND COMPANY,

ISBN: 0-442-03805-4

p. 204

3. Ibid

4. http://factsanddetails.com/china.php?itemid=150

5. http://www.nationofchange.org/dispatches-field-prisoners-america-s-new-cash-crop-1319905137

…more information:  http://thinkprogress.org/tag/prisons/page/2/?mobile=nc

6.  http://www.dailymail.co.uk/news/article-2024143/Gay-ex-Gov-Jim-McGreeveys-new-role-spiritual-  counsellor-40-female-inmates.html

Dialogue is the Basis of Community

Dialogue is the Basis of Community

by Reed Camacho Kinney

I was most fortunate to have come across this article by Edgar H. Schein in regard to Dialogue, and its importance to humane organization. He conducted the study of dialogue at MIT.  (1. p. 32) E. Schein states that dialogue, “…becomes a central element of any model of organizational transformation.” (2. p. 27)

Decentralized economic social organization, DESO, is based on dialogical, consensus-based, community decision making processes, which is precisely why it will supersede mass centrist society. E. Schein says that creative thinking is generated in real dialogue. By contrast, from what I gather, the use of dialogue is uncommon in capitalistic organizations that prefer management delegated to “system’s men” in positions of control.  Correlating an evolutionary perspective, then, which of the two organizations do you think will prove to be the more adaptive in emerging reality?

E. Schein: “… dialogue aims to build a group that can think generatively, creatively, and, most important together. When dialogue works, the group can surmount the creative abilities of its individual members and can achieve levels of creative thought that no one would have initially imagined. Dialogue is thus a vehicle for creative problem identification and problem solving.” (E. Schein, REFLECTIONS, Volume 4, Number 4, p. 30)

All members are valued equally in dialogue. Cultural or sub-cultural conflicts are set to one side during dialogue, because they stifle it. When contention or cultural elements enter dialogue, or when one notices them internally during dialogue, the correct response to them is what E. Schein calls, “suspension”. Members do not react to them, which inactivates needless interjections, thereby preserving efficient dialogue, fluid conversation.

When members are proficient, dialogue is effective for pragmatic, group decision making, even when time is limited.

In real community, everyone shares the executive function of organization through structured, dialogical, consensus-based, community decision making processes that underlie their self-managed civil, civic, and civic-economic organizations.

The experience of E. Schein verifies that, “One of the most important differences between dialogue and other communication enhancers is that the group size is not arbitrarily limited. …. I have been in dialogue groups as large as 60. I have been told that dialogue has been tried successfully with as many as 100 or more. The notion that such large groups can accomplish anything is counterintuitive. We must understand, however, that larger groups are often composed of individuals who have had prior small-group experience with dialogue. In the larger groups, these people have lower initial expectations and assumptions about the need for everyone to have significant ‘‘air time.’’ (3. p. 31)”

DESO community organization – its civil, civic, and civic-economic structures are contingent on dialogue. People can quickly learn to manage their community effectively, without centralized power, without oppression, without domination, without alienation…!

Each sovereign, semi-self-sufficient community, in decentralized society, develops its culture with inter-community cooperation. And, too, voluntary cooperation between communities to actualize large projects, in order to augment their mutual, respective, economic independence, use the same decision making model of their respective communities. So that, the ever-growing diversity among communities is united through dialogical, consensus-based, inter-community decision making processes. DESO becomes a universal, cohesive culture, a humane culture, which facilitates the integration of people from all cultures into its civil, civic, and civic-economic formats.

Education through art is an essential component of DESO communities. Arts of all cultures are celebrated, and they evolve, among the folks who will live in that post-alienated society.

In that type of society people have the ongoing opportunity to grow through their chosen values, the ways they decide they want to live their lives, with community support.  People allow each other self-regulation, and in that context, their values are tested in community.

Dialogue based community represents significant psychological implications that we can hardly imagine; civil, civic, and civic -economic community organization managed by the people-for the people-through the people.

Dialogue is an instrument of group communication, a serious technology that enables dialogue members to communicate freely through its common language. Its purpose is to discover and to meet the agreed, concrete objectives of the group.

E. Schein’s experiment shows us what to expect regarding how people learn to dialogue, and the levels of proficiency the group will experience. (See E. Schein’s chart below) Initially, a dialogue facilitator helps the members to recognize the sources of argument, discussion, and debate which would interfere with dialogue, and how to circumvent them. When the members learn how to dialogue effectively they become self-mediated.

The following reading from E. Schein’s REFLECTIONS is a sign post for us regarding our need to develop dialogue.

“The theory that lies behind such a startup is entirely consistent with what we know about group dynamics and involves several important assumptions about new groups:

1. Members should feel as equal as possible. (Even if there are actual rank or status differences in the group, everyone should sit in a circle.)

2. Everyone should feel a sense of guaranteed ‘‘air time’’ to establish their identity in the group. (Therefore, asking everyone to comment guarantees that everyone will have their turn and their space. In the larger groups, not everyone might speak, but the norm is that everyone has an opportunity to speak if they want to, and that the group will take whatever time is necessary for that to happen.)

3. The task of the group should be to explore the dialogue process, and to gain some understanding of it, rather than make a decision or solve some external problem. (4. p. 31)

4. Early in the group’s life, members will be concerned primarily about themselves and their own feelings; hence, legitimizing personal experiences and drawing on these experiences is a good way to begin.” (5. p. 32)

Sub-cultures are groups of people in organizations that develop their unique, particular language, terminology, “jargon”, which distinguishes them from other groups that have developed distinct “jargon”. Dialogue allows people to communicate without the imposition of personal, cultural convictions.

When a dialogue group learns to contribute ideas for meeting their designated objective, ideas are developed that a single member would not have thought of. With that method, creative thinking is enhanced many fold.

Dialogue is Decentralized Power

Representational government with elected officials is centralized democracy.

By contrast, decentralized democracy is based on community dialogical, consensus-based decision making processes, which underlie their civil, civic, and civic-economic organizations. The executive function of that civil organization is shared equally by all members. Can you imagine that? That is made possible because their economic stability is achieved by upholding the dignity of man through the functions of their Civic-economic organization.

The purpose of civic-economic organization is to provide all members with a guaranteed minimum standard of service, GMSS, which includes education through art, health service, and interest free capitalization, renewable energy, construction, water, sanitation, food production, appropriate industry, et cetera, all community co-operatives. Members are compensated, generously, for working in their community Core productive enterprises. Everything is favorable, because those community owned enterprises are participatory, and self-managed.

With structured dialogue as the instrument of management, Core productive enterprises provide an agreed standard of service for members, which is both an organizational method of upholding the dignity of man, and, at once, Core productive enterprises provide that semi-self-sufficient independence that makes sovereign communities possible.

DESO is not a consumer-based economy that obliges extreme economic competition among its members where in the only access to goods and services is with Federal Reserve Notes. DESO is a production-based economy wherein members work-with-each-other-for-each-other in order to meet their psychophysical needs – economic stability, and, the individuated self-development of each member.

Culturally, each member tests her chosen values, the way she chooses to lead her life, with community support. Her values are tested in community, everyone is allowed to work-with-each-other-for-each-other.

Independence is the core of decentralized democracy. Dialogue produces a higher level of critical thinking than that of a single mind. I have never experienced a community with dialogical, consensus-based organization. Nonetheless, the purpose of community participatory mutualism is to support the wholesome individuation of each member!

Dialogue is the basis of community, which provides the value of humane co-existence, which is the best revolution – “metalogue” (6) (continued below)

Included below are the readings from Edgar H. Schein’s REFLECTIONS, Volume 4, Number 4, On Dialogue, Culture, and Organizational Learning, and the link to that PDF.

On Dialogue, Culture, and Organizational Learning link to that PDF:

http://skat.ihmc.us/rid=1224331576109_874999272_13863/schein_on%20dialogue%20culture%20and%20org%20learning.pdf

Notes:

1. Edgar H. Schein

Sloan Fellows Professor Emeritus

MIT Sloan School of Management

Scheine@mit.edu

Reprinted from Organizational Dynamics,

Edgar H. Schein, vol. 22, Summer

1993, with permission from Elsevier

Science. (REFLECTIONS, Volume 4, Number 4)

Copyright of Reflections is the property of Society for Organizational Learning and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder’s express written permission. However, users may print, download, or email articles for individual use.

2. Underline for emphasis mine; On Dialogue, Culture, and Organizational Learning,

Edgar H. Schein;

http://skat.ihmc.us/rid=1224331576109_874999272_13863/schein_on%20dialogue%20culture%20and%20org%20learning.pdf

3. Ibid

4. Ibid

5. Ibid

6. Information on metalogue is available on the internet, for example: http://www.wfs.org/content/metalogue-future-collective-thinking

EXCERPTS FROM EDGAR H. SCHEIN’S REFLECTIONS, VOLUME 4, NUMBER 4, ON DIALOGUE, CULTURE, AND ORGANIZATIONAL LEARNING:

“…dialogue is indeed…a problem-formulation and problem-solving philosophy and technology. I will also argue that dialogue is necessary as a vehicle for understanding cultures and subcultures, and that organizational learning will ultimately depend upon such cultural understanding. Dialogue thus becomes a central element of any model of organizational transformation.” (p. 27)

What Is the Problem and Why Is Dialogue Essential?

To answer this question, we must put dialogue, culture, and organizational learning in the context of changes that are occurring in the organizational world. These changes can be stated as a set of propositions, as follows.

  •  Because of the increasing rate of change in the environment, organizations face an increasing need for rapid learning.
  • Because of the growth of technological complexity in all functions, organizational structures and designs are moving toward knowledge-based, distributed information forms.
  • Consequently, organizations of all sizes will show a greater tendency to break down into subunits of various sorts, based on technology, products, markets, geographies, occupational communities, and other factors not yet known.
  • The subunits of organizations are more and more likely to develop their own subcultures (implying different languages and different assumptions about reality, i.e., different mental models) because of their shared core technologies and their different learning experiences.
  • Organizational effectiveness is therefore increasingly dependent on valid communication across subcultural boundaries. Integration across subcultures (the essential (27) coordination problem) will increasingly hinge on the ability to develop an overarching common language and mental model.
  • Any form of organizational learning, therefore, will require the evolution of shared mental models that cut across the subcultures of the organization.
  • The evolution of new shared mental models is inhibited by current cultural rules about interaction and communication, making dialogue a necessary first step in learning.

The ultimate reason for learning about the theory and practice of dialogue, then, is

that it facilitates and creates new possibilities for valid communication. If we did not need

to communicate in groups, then we would not need to work on dialogue. But if problem

solving and conflict resolution in groups is increasingly important in our complex world,

then the skill of dialogue becomes one of the most fundamental of human skills. (p. 28)

All problem-solving groups should begin in a dialogue format to facilitate the building of

sufficient common ground and mutual trust, and to make it possible to tell what is really on one’s mind.

Seen from this point of view, dialogue is a necessary condition for effective group

action, because only with a period of dialogue is it possible to determine whether or not

the communication that is going on is valid. If it is not valid, in the sense that different

members are using words differently or have different mental models without realizing

it, the possibilities of solving problems or making effective decisions are markedly reduced.

Dialogue, then, is at the root of all effective group action.

If cross-cultural issues are involved as well, the development of shared mental models

will require more lengthy and elaborate periods of dialogue. As organizations differentiate

themselves in terms of programs, projects, functional groups, geographical units, hierarchical strata, or competency-based units (what John Seely Brown and others have called ‘‘communities of practice’’), we will find that each of these units inevitably creates common frames of reference, common languages, and, ultimately, common assumptions, thus forming genuine subcultures that will have to be integrated if the organization is to work effectively.

Once we recognize that the problem of coordination and integration in an organization is ultimately a problem of meshing subcultures, we will also realize that our normal coordination mechanisms are not up to the task. We will need technologies and mechanisms that make it possible for people to discover that they use language differently, that they operate from different mental models, and that the categories we employ are ultimately learned social constructions of reality and thus arbitrary. Dialogue is one such technology. (p. 29)

Dialogue is focused more on the thinking process and how our perceptions and cognitions are performed by our past experiences. The assumption here is that if we become more conscious of how our thought process works, we will think better collectively and communicate better. An important goal of dialogue is to enable the group to reach a higher level of consciousness and creativity through the gradual creation of a shared set of meanings and a ‘‘common’’ thinking process. Active listening plays a role in this process, but is not the central focus or purpose.

In fact, I discovered that I spent a lot more time in self-analysis, attempting to understand what my own assumptions were, and was relatively less focused on actively listening to others. Feelings and all of the other dimensions of communication are important. Eventually, dialogue participants do ‘‘listen actively’’ to each other, but the path for getting there is quite different. (p. 30)

In dialogue, however, we explore all the complexities of thinking and language. We discover how arbitrary our basic categories of thought and perception are and thereby become conscious of imperfections or biases in our basic cognitive processes.

An MIT colleague, Fred Kofman, provides an example of such bias by telling about the platypus. When this animal was first discovered, scientists found themselves in a major controversy. Was it really a mammal, a bird, or a reptile? The automatic assumption was that mammals, birds, and reptiles are the reality into which vertebrates had to be fitted, rather than categories for representing reality. Fred reminded us that the platypus was a platypus.

It is not necessary to force the platypus into any category, except as a matter of convenience. And when we do force the .t, we reduce opportunities for learning about the reality that is actually there.

Whereas, in sensitivity training, the goal is to use the group process to develop our individual interpersonal skills, dialogue aims to build a group that can think generatively, creatively, and, most important together. When dialogue works, the group can surmount the creative abilities of its individual members and can achieve levels of creative thought that no one would have initially imagined. Dialogue is thus a vehicle for creative problem identification and problem solving. (p. 30)

….dialogue emphasizes the natural flow of conversation. It actually (though somewhat implicitly in my experience) discourages feedback and direct interpersonal encounters. In dialogue, the whole group is the object of learning, and the members share the potential excitement of discovering, collectively, ideas that individually none of them might have ever thought of. Feedback may occur, especially in relation to individual (p. 30) behavior that undermines the natural flow of conversation, but it is not encouraged as a goal of the group process.

One of the most important differences between dialogue and other communication enhancers is that the group size is not arbitrarily limited. Whereas sensitivity training works best with groups of 10 to 15, I have been in dialogue groups as large as 60. I have been told that dialogue has been tried successfully with as many as 100 or more. The notion that such large groups can accomplish anything is counterintuitive. We must understand, however, that larger groups are often composed of individuals who have had prior small-group experience with dialogue. In the larger groups, these people have lower initial expectations and assumptions about the need for everyone to have significant ‘‘air time.’’ (p. 31)

In dialogue, the role of individual contribution is blunted somewhat by the goal of reaching a higher level of communication as a group. Much of the individual work is internal, examining one’s own assumptions, which somewhat reduces the need to be competitive in terms of ‘‘getting one’s share of the air time.’’ In terms of length and frequency of meetings, dialogue appears to be more flexible, variable, and less intense. (p. 31)

How Does Dialogue Get Started?

In all of the groups that I have observed, initiated by William Isaacs, Peter Senge, or myself, the facilitator started by arranging the setting and then describing the concept. In each case, the group could understand the essence sufficiently to begin the conversation. The key to this understanding is to link dialogue to other experiences we have had that felt like real communication. The initial role of the facilitator can be characterized in terms of the following kinds of activities:

  • Organize the physical space to be as nearly      a circle as possible. Whether or not people are seated at a table or      tables is not as important as the sense of equality that comes from      sitting in a circle.
  •  Introduce the general concept, then ask      everyone to think about an experience of dialogue in the sense of ‘‘good      communication’’ in their past.
  • Ask people to share with their neighbor what      the experience was and to think about the characteristics of that      experience (this works because people are relating very concrete      experiences, not abstract concepts).
  • Ask group members to share what it was in      such past experiences that made for good communication and write these      characteristics on a flip chart.
  • Ask the group to reflect on these      characteristics by having each person in turn talk about his or her      reactions.
  • Let the conversation flow naturally once      everyone has commented (this requires one and half to two hours or more).
  • Intervene as necessary to clarify or      elucidate, using concepts and data that illustrate the problems of      communication (some of these concepts are spelled out below).
  •  Close the session by asking everyone to      comment in whatever way he or she may choose.

The theory that lies behind such a startup is entirely consistent with what we know about group dynamics and involves several important assumptions about new groups:

1. Members should feel as equal as possible. (Even if there are actual rank or status differences in the group, everyone should sit in a circle.)

2. Everyone should feel a sense of guaranteed ‘‘air time’’ to establish their identity in the group. (Therefore, asking everyone to comment guarantees that everyone will have their turn and their space. In the larger groups, not everyone might speak, but the norm is that everyone has an opportunity to speak if they want to, and that the group will take whatever time is necessary for that to happen.)

3. The task of the group should be to explore the dialogue process, and to gain some understanding of it, rather than make a decision or solve some external problem. (p. 31)

4. Early in the group’s life, members will be concerned primarily about themselves and their own feelings; hence, legitimizing personal experiences and drawing on these experiences is a good way to begin.

The length and frequency of meetings depend upon the size of the group, the reasons for getting together, and the constraints operating on members. The meetings held at MIT were generally one and a half to two hours long and occurred at roughly two- to three week intervals. After watching various groups go through a first meeting, I found myself wondering how the second meeting of the group would get going. I found that the best method was to start by asking everyone to comment on ‘‘where they were at’’ at that moment and going around the circle with the expectation that everyone would make some comment. Again, what seems to be important is to legitimize air time for everyone and to tacitly imply that everyone should make a contribution to starting the meeting, even though the content of that contribution can be virtually anything. Obviously, this process would vary according to the size of the group, but the principle that ‘‘we are all in this together on an equal basis’’ is important to communicate. The facilitator has a choice of how much theoretical input to provide, either at the beginning or as the process gets going. Concepts should be provided if the group really needs them. If the presentation is incorrectly timed, it can disrupt the group process. (32)

Helpful Concepts to Facilitate Dialogue

To determine what concepts to introduce when, I have found it helpful to draw a roadmap based on Isaacs’s basic model (figure 1). By mapping forms of conversation in terms of two basic paths, the model highlights what I think is the essential concept underlying dialogue—the discovery of one’s own internal choice process regarding when to speak and what to say.

Suspension. As a conversation develops, there inevitably comes a point where we sense some form of disconfirmation. We perceive that our point was not understood, or we elicit disagreement, challenge, or attack. At that moment, we usually respond with anxiety or anger, though we may be barely aware of it. The first issue of choice, then, is whether or not to allow the feeling to surface and whether or not to trust the feeling. We (p. 32) typically do not experience these as choices until we have become more reflective and conscious of our own emotions. But we clearly have a choice of whether or not to express the feeling overtly in some form or another.

As we become more aware of these choices, we also become aware of the possibility that the feeling was triggered by our perception of what the others in the group did, and that these perceptions themselves could be incorrect. Before we give in to anxiety and/or anger, we must determine whether or not the data were accurately interpreted. Were we, in point of fact, being challenged or attacked or whatever?

This moment is critical. As we become more reflective, we begin to realize how much our initial perceptions can be colored by expectations based on our cultural learning and our past experiences. We do not always perceive what is ‘‘accurately’’ out there. What we perceive is often based on our needs, our expectations, our projections, and, most of all, our culturally learned assumptions and categories of thought. It is this process of becoming reflective that makes us realize that the first problem of listening to others is to identify the distortions and biases that filter our own cognitive processes. We have to learn to listen to ourselves before we can really understand others, and such internal listening is, of course, especially difficult if one is in the midst of an active task-oriented discussion. Furthermore, there may be nothing in our cultural learning to support such introspection.

Once we have identified the basic issue that our perception itself may not be accurate, we face a second, more fundamental choice—whether or not to actively check the perception by taking up the point, asking what the person really meant, explaining ourselves further, or in some other way focusing specifically on the person who produced the disconfirming event. As we know from observing group processes, choosing to confront the situation immediately (for example, asking someone to explain what he or she meant with a specific remark) can quickly polarize the conversation around a few people and a few issues.

An alternative choice is to ‘‘suspend.’’ What Isaacs means by suspension is to let the issue—our perceptions, our feelings, our judgments, and our impulses—rest for a while in a state of suspension to see what more will come up from ourselves and from others. What this means operationally in the group (and what I have experienced over and over) is that when I am upset by what someone else says, I have a genuine choice between (1) voicing my reaction and (2) letting the matter go (thereby suspending my own reaction). Suspending is particularly difficult if I perceive that my prior point has been misunderstood or misinterpreted. Nevertheless, I have found repeatedly that if I suspend, I find that further conversation clari.es the issue and that my own interpretation of what may have been going on is validated or changed without my having to actively intervene.

It is when a number of members of the group discover some value in suspending their own reactions that the group begins to go down the path shown in figure 1. In contrast, when a number of members choose to react by immediately disagreeing, elaborating, questioning, and in other ways focusing on a particular trigger that set them off, the group goes down the path of discussion and ultimately mires in unproductive debate. Suspension allows reflection, which is very similar to the emphasis, in group dynamics training, on observing the ‘‘here and now.’’ Isaacs correctly notes, however, that reflective attention is looking at the past. Instead, he suggests that what we need is ‘‘proprioception’’— attention to and living in the moment. Ultimately, dialogue tries to achieve a state of knowing one’s thought as one is having it. Whether proprioception in this sense is psychologically possible is debatable, but the basic idea is to shorten the internal feedback loop as much as possible. As a result, we can get in touch with what is going on in the here and now, and become conscious of how much our thought and perception are both a function of our past learning and the immediate events that trigger it. This learning is difficult at best, yet lies at the heart of the ability to enter dialogue.

Dialogue versus Discussion. How do we know whether discussion and/or debate is more or less desirable than dialogue? Should we always go down the dialogue path? I would argue that discussion or debate is a valid problem-solving and decision-making (33) process only if one can assume that the group members understand each other well enough to be ‘‘talking the same language.’’ Paradoxically, such a state of sharing categories probably cannot be achieved unless somewhere in the group’s history some form of dialogue has taken place. Alternatively, the danger in premature discussion is that the group reaches a ‘‘false consensus’’—members assume that they mean the same thing by certain terms. Only later do they discover that subtle differences in meaning have major consequences for implied action and implementation.

Dialogue, on the other hand, is a basic process for building common understanding, in that it allows one to see the hidden meanings of words, first by seeing such hidden meanings in our own communication. By letting disagreement go, meanings become clearer, and the group gradually builds a shared set of meanings that make much higher levels of mutual understanding and creative thinking possible. As we listen to ourselves and others in what may appear often to be a disjointed, rather random conversation, we begin to see the bias and subtleties of how each member thinks and expresses meanings. In this process, we do not convince each other, but build a common experience base that allows us to learn collectively. The more the group has achieved such collective understanding, the easier it becomes to reach decisions, and the more likely it will be that the decision will be implemented in the way that the group meant it.

Group Dynamics. The dynamics of ‘‘building the group’’ occur in parallel with the process of conducting the dialogue. Issues of identity, role, influence, group goals, norms of openness and intimacy, and questions of authority all have to be worked on, though much of this occurs implicitly rather than explicitly, as would be the case in a human relations or group dynamics workshop. The group will display all of the classical issues that occur around authority vis-à-vis the facilitator: Will the facilitator tell us what to do? Will we do it, even if we are told? Does the facilitator have the answers and is withholding them, or is he or she exploring along with the rest of us? At what point can we function without the facilitator? And so on.

As issues of group growth and development arise, they have to be dealt with if they interfere with or confuse the dialogue process. The facilitator should, therefore, be skilled in group facilitation as well, so that the issues that arise in the group can be properly sorted into two categories: issues that have to do with the development of the dialogue, and those that have to do with the development of the group as a group. In my own experience, the dialogue process speeds up the development of the group and should therefore be the primary driving process in each meeting. A major reason for this ‘‘speed up’’ is that dialogue creates psychological safety and thus allows individual and group change to occur, assuming that there is some motivation to change present already. Dialogue cannot create the need to change, but it certainly facilitates the process of change.

Some initial motivation to engage in a dialogue must be present. Because the process appears initially to be very ‘‘inefficient,’’ a group will not readily volunteer to engage in dialogue unless it is unfrozen in some other respects, i.e., unless group members feel disconfirmed (are hurting), are feeling some guilt or anxiety, and need to overcome such feelings in order to get on with a task. The core task or ultimate problem, then, is likely to be the longer run reason why the group will meet in the first place.

The group may initially experience dialogue as a detour or a slowing down of But real change does not happen until people feel psychologically safe, and the implicit or explicit norms that are articulated in a dialogue session provide that safety by giving people both a sense of direction and a sense that the dangerous aspects of problem solving. (p. 34) interaction will be contained. If the group can work on the task or problem using the dialogue format, it should be able to reach a valid level of communication much faster.

Containment. Isaacs speaks articulately of the need to build a container for dialogue, to create a climate and a set of explicit or implicit norms that permits people to handle ‘‘hot issues’’ without getting burned. For example, the steelworkers participating in a recent labor/management dialogue likened dialogue to the mill in which molten metal was poured from a container into various molds safely, while human operators were close by. The container is jointly created and then permits high levels of emotionality and tension without anyone getting burned or burning up.

The facilitator contributes to all of this by modeling the behavior, by being nonjudgmental, and by displaying the ability to suspend his or her own categories and judgments. This skill becomes especially relevant in group situations where conflict heats up to the point that it threatens to spill over or out of the container. At that point, the facilitator can simply legitimize the situation, acknowledging the conflict as real and as something to be viewed by all the members in the here and now without judgment or recrimination, or even without the felt need to do anything about it.

Task versus Process. Once a group experiences dialogue, the process tends to feed on itself. In several cases, I have been in groups that chose to stay in a circle and continue in a dialogue mode even as they tackled other work—concrete tasks with time limits. I would hypothesize, however, that unless a group is formed specifically for the purpose of learning about itself, it eventually needs some other larger purpose to sustain itself. Continuing to meet in a dialogue format probably does not work once members have mastered the basic skills.

The best way to think about dialogue is as a group process that arises initially out of the individual participants’ personal skills or attitudes. Dialogue is, by definition, a process that has meaning only in a group. Several people have to collaborate with each other for dialogue to occur. But this collaboration rests on an individual choice, based on a certain attitude toward how to get the most out of a conversation and on certain skills of reflection and suspension. Once the group has those attitudes and skills collectively, it is possible to have even highly time-sensitive problem-solving meetings in a dialogue format.

I have also observed that most people have a general sense of what dialogue is about and have experienced versions of it in their past relationships. Thus, even in a problem solving meeting, a facilitator may suggest that the group experiment with dialogue. In my own experience, I have found it best to introduce the idea, early on, that, behind our comments and perceptions, there are always assumptions, and that our problem-solving process will be improved if we get in touch with our own and each other’s assumptions. Consequently, if the conversation turns into too much of a discussion or debate, I can legitimately raise the question of whether or not the disagreement is based on different assumptions, and explore those assumptions explicitly. Continually focusing the group on the cognitive categories and assumptions that underlie conversation is, from this point of view, the central role of the facilitator.

One of the ultimate tests of the importance of dialogue will be to find out whether or not difficult, conflict-ridden problems can be handled better in groups that have learned to function in a dialogue mode, and that have agreed to seek a ‘‘win-win’’ outcome. However, learning to hold a dialogue requires initial motivation to work together. There is nothing in the dialogue process itself that would overcome the desire of group members to win out over other group members, if that is their initial motivation.

On Culture and Subcultures

The role of dialogue in relation to culture is of special significance. When we operate as culture carriers and are conscious of our cultural membership, we are emotionally attached to our culturally learned categories of thought; we value them and protect them as an aspect of our group identity. One of the ways that groups, communities, organizations, or other units that develop subcultures define themselves and set their psychological boundaries is by developing a language. In occupational communities, we call this language ‘‘jargon.’’ Using that language expresses membership and belonging, and that, in turn, provides status and identity. (p. 35)

In other words, powerful motivational forces are at work, and these forces make us cling to our language and our thought processes even if we recognize that they are biased and block communication. We often feel that our biases are the correct ones and thus make ourselves impervious to other views. And if we value our group, we feel that others should learn our language, as is sometimes the case with information technology professionals who insist that users learn their terminology.

In addition, the familiar categories of thought provide meaning, comfort, and predictability—things we all seek. Given these forces, we should not be surprised if groups made up of members from different cultures or subcultures have difficulty communicating with each other, even if they speak the same native language, and even if they are motivated to try to understand each other. In fact, using the same language, such as English, creates a greater risk that people will overlook the actual differences in categories of thought that reflect functional subcultures such as sales, production, or finance. Only when decisions fail to be implemented correctly, do we begin to realize that what people heard as the decision differed according to their membership in different subcultures.

The subculture problem can be stated in terms of the following propositions:

Subcultures tend to form around any stable social unit, where stability is a function of:

Relative stability of membership

How long the founders of the group have been in leadership roles

The vividness and potency of leadership

The number and intensity of common coping experiences

The absolute length of time the group has existed

The ‘‘smallness’’ of the group, in the sense of permitting high levels of mutual

acquaintance and trust

Functional and geographical subcultures are highly visible and, therefore, easily noticed;

hierarchical subcultures are harder to detect but very active because many of the conditions for subculture formation mentioned above apply to hierarchical strata:

the board subculture, the executive subculture (CEO, office of the president, key board committees, executive committee, president’s council, senior political appointees in the government, etc.) and so on down the hierarchy.

Organizational integration, coordination, and learning is hindered most by variations in the hierarchical subcultures because of the myth that ‘‘all management speaks the same languag’’.

It is this last point that requires most elaboration because hierarchy-based subcultures not only are harder to detect but their effect is more devastating. For example, when one invites CEOs to a seminar, they invariably want to know who else is attending. If the other attendees are not equivalent-level executives, they are reluctant to attend. This response is partly a matter of protecting status. But at a deeper level, it reflects the executives’ assumption that they live in a special world and that only others who live in that world can really understand it and, therefore, be useful sources of learning. When multiple ranks are represented in a seminar, it is often very evident that managers at different levels speak different languages. Words such as empowerment or delegation, for example, have subtly different meanings depending on whether one is a CEO (with ‘‘absolute’’ power) or a vice president who is constrained by various policies. In other words, how much power and autonomy one has in one’s organizational ‘‘space’’ colors very much what things mean.

Further clinical evidence that different strata have different subcultures comes from the frequent complaint one hears from CEOs that, even though they have a lot of power and authority, they have great difficulty getting their programs implemented. They complain that things are not understood, that goals seem to change as they get communicated down the hierarchy, or that their subordinates ‘‘screw up’’ because they don’t really understand what is wanted. This often leads CEOs to mass communication, such as videotaped messages sent to everyone or mass meetings where visions are shared with (36) everyone simultaneously. In spite of these efforts, people still hear very different things ‘‘down the line.’’

Taking these various points about subcultures together leads to the following conclusions: We must take the impact of subcultures on language and mental models seriously, and we must take the subcultural differences between hierarchical strata seriously, especially between the executive stratum and the rest of the organization.

The need for dialogue across subcultural boundaries, especially across hierarchical boundaries, is, therefore, one of the most pressing needs. Much of what we call bureaucracy, in the bad sense of that word, stems from misunderstanding across these kinds of boundaries.

Organizational Learning

What are the implications of dialogue and culture dynamics for organizational learning? Organizational learning is not possible unless some learning first takes place in the executive subculture. I do not see how learning at that or any other level of the organization can take place unless the executive subculture first recognizes itself as a subculture in need of analysis. Such self-analysis will inevitably involve periods of dialogue, first to help members of this group become conscious of their own cognitive bias, and later to become sympathetic to the problems of communicating to the rest of the organization whatever new insights they have gained. Yet, it is executive leaders who may be most reluctant to engage in this kind of self-reflective analysis. For leaders to reveal to others (and even to themselves) that they are not sure of themselves, that they do not understand all of the assumptions on which they base action, and that they make mistakes in their thinking can be profoundly threatening.

Dialogue at the executive level is not enough for organizational learning to occur. The process of communicating across the hierarchical levels of an organization will require further dialogue because of the likelihood that different strata operate with different assumptions. If the initial learning has occurred in groups below the executive level, as is often the case, the problem of creating a dialogue across hierarchical strata is even more essential because it is so easy for the higher level to undermine the learning of the lower levels.

In conclusion, learning across cultural boundaries cannot be created or sustained without initial and periodic dialogue. Dialogue in some form is therefore necessary and integral to any organizational learning that involves going beyond the cultural status quo. Organizations do learn within the set of assumptions that characterizes their present culture and subcultures. But if any new organizational responses are needed that involve changes in cultural assumptions or learning across subcultural boundaries, dialogue must be viewed as an essential component of such learning.

Further Reading

Some basic material on dialogue can be found in William Isaacs, ‘‘Dialogue: The Power

of Collective Thinking,’’ The Systems Thinker 4 (1993): 1–4; in Peter Senge, The Fifth

Discipline (New York: Doubleday, 1990); and in David Bohm, On Dialogue (London:

Routledge, 1990).

Basic material on organizational culture and group dynamics is drawn from my own

work. See, especially, Process Consultation, Vol. 2 (Reading, MA: Addison-Wesley, 1987);

Process Consultation, Vol. 1, 2nd ed. (Reading, MA.: Addison-Wesley, 1988); Organizational

Culture and Leadership, 2nd ed. (San Francisco: Jossey-Bass, 1992); and ‘‘How Can

Organizations Learn Faster?’’ Sloan Management Review 34 (1993): 85–92.

The crucial analysis of cultural face work is drawn from the seminal work of Erving

Goffman, best summarized in The Presentation of Self in Everyday Life (New York: Doubleday,

1959). Chris Argyris’s development of the concept of defensive routines can be

found in his book, Strategy, Change, and Defensive Routines (Marsh.eld, MA: Pitman,

1985). (37)

Communities of practice were described in J.S. Brown and P. Duguid, ‘‘Organizational

Learning and Communities of Practice.’’ Organization Science 2 (1991): 40–57.

The basic dilemmas of organizational learning are well captured in D.N. Michael,

‘‘Governing by Learning in an Information Society’’ in Governing in an Information Society,

ed. S.A. Rosell (Montreal, Quebec: Institute for Research on Public Policy, 1992).

More current references include my own work, The Corporate Culture Survival Guide

(San Francisco: Jossey-Bass, 1999), and Process Consultation Revisited (Reading, MA:

Addison-Wesley/Prentice Hall, 1999). See, also, William Isaacs, Dialogue and the Art of

Thinking Together (New York: Doubleday, 1999).

 

Acknowledgments

I am indebted to the late Don Michael for invaluable comments and criticisms of this

paper and to Bill Isaacs for providing me the opportunity to learn about dialogue through

active participation in some of his groups as a participant and apprentice cofacilitator. (38)

 

The Immorality of Stratified Society

The Immorality of Stratified Society

by Reed Camacho Kinney

rkinney@prodigy.net.mx

      There were 300 Spartans, at the Battle of Thermopylae, plus 1000 Greek regulars. (1)

The odds against them were great, espionage shortened their resistance.

“In Spartan society, all slaves were owned by the state. The helots (as the Spartan slaves were known) outnumbered the citizen population by about twenty to one. Helots formed the basis of the Spartan economy and were essential to food production; however, they were treated like animals. Helots were bound to the land, unable to leave” (2)

Doubtless, many Spartans were hard people.

International corporate industry and national oppression maintain huge populations of “helots” the world over. One example, among many, is the sugar industry in Guatemala where exploited field labor includes children, and their families. (3)

For an overview of capitalistic exploitation of labor see: http://socialistworker.org/2011/09/28/what-do-we-mean-exploitation

But, should we question the rightness of that? Are we more secure, because that is the case?

There are degrees of overt exploitation. However, the most prevalent production of commodities in the world is maintained by the most exploited people; cheap labor in poor peoples’ countries.

The ills of societal disparity have been pronounced often enough. But, are we, we among the less exploited, accomplices, because we all benefit from that inequity in some ways? Much of the wealth that reaches the developed countries is the product of cheap labor.

“Helots were legally viewed as enemies of the state. They were forced to wear humiliating clothing to distinguish them from the Spartan population and were publicly punished through annual beatings to remind them of their servile position.” (4.)

How much damage is being done to the people that populate the “cheap labor pools” and are “unable to leave” (5)? Ciudad Juarez in Mexico demonstrates acute violence among stagnant, contending forces. Rumor has it that Army personnel, on occasion, cruelly brutalize the Federal Police reinforcements, and that the army may be behind the ongoing group executions of civilians. Add to that, decades of misogynist snuffing, every day, by perpetually anonymous, perpetrators, domestic terrorism, and, multitudes of criminal gangs. Half of the businesses have closed, and as many people as could afford to, have relocated. But, the production enterprises of American businesses, and other foreign companies, continue hiring Mexicans, and illegal aliens, mostly women, for a pittance. There are over 2000 maquiladoras, (meaning: an assembly plant in Mexico – near the United States border – parts are shipped into Mexico and the finished product is shipped back across the border), in Ciudad Juarez. (6)

Our dependence on the subjugated, being subjugated, in the places we generally don’t think about is no less damaging than what has been observed of Spartan society.

“Plutarch described ….how the young Spartan men could run throughout the country armed with daggers and murder helots at will. This was intended to terrorize them to keep them under control. There was no penalty for killing a helot.” (7)

Were President Abraham Lincoln’s ethics applied to “globalization” we would be thinking realistically. Christianity, as I understand it, favors ethical behavior.

When a society subjugates people for personal profit it’s an erroneous set-up, a badly structured organization.

To deny people education in order to create a situation that obliges uneducated people to submit to what they are dealt, is no less a state of bondage. Or, to limit peoples’ options to specialized education, fit only for low wage “cogs” in industrial systems, is no less a state of bondage.

International accords among national governments and corporate concerns favor the initiatives of capital. That will always be the case in our prevailing context.

Our objective must be to create a different context, one that meets the real needs of its members. Otherwise, we remain accomplices to what is wicked, depraved, and needlessly cruel.

See my blog: https://decentralizationblog.wordpress.com

It’s irrational to think that competition eliminates, or incorporates its competitors, because the consequence of that is monopoly. Globalization is a conglomerate of corporations that integrate their support industries, production and distribution, and strive to monopolize the vital sectors of the world’s economy. The Federal Reserve System may even move to make the International Monetary Fund the hub of a world bank.

Current society resembles medieval feudalism, magnified, perhaps, hundreds of times. The power of science and technology has extended the reach of domination, and, at once, causes overproduction, or maximum production, and the need for an ever-expanding market. Inevitably, that market will falter.

But, to keep the market as stable as possible, people in society must be isolated from other people, alienated. Without conviviality people are more easily influenced, their emotions more easily manipulated, to internalize dreams of opulence.

ALIENATION contributes to neurosis, among other malaise, in people of all ages, the, “repetition of thoughts and obsessive …. Interpersonally, neurosis involves dependency, aggressiveness, perfectionism, in its maladaptive form, perfectionism drives individuals to attempt to achieve an unattainable ideal, schizoid isolation, socio-culturally inappropriate behaviors, etc.” (8)

To that extent, the condition of life in mass centrist society is designed to cause alienation, because its industry needs the ongoing stability of its consumer-based economy!

And again, yes, it is both irrational and cruel to subjugate the lower echelons of society in order to provide some degree of benefit, or convenience, to hierarchies, of dominators, who, in turn, are dominated themselves by the impersonal forces and directives from the corporate conglomerates that they depend on. That is the root of “evil”. The structure is a closed circle that squeezes everything for profit, for profits’ sake, at the expense of the preponderances of the world’s populations. And, always more people are increasingly subjected to globalization, and increasingly dependent on its supply systems, even while the impersonal, mechanical machinations of globalization run people through, “The vorpal blade went snicker-snack! He left it dead…” (9)

 

References

1. http://en.wikipedia.org/wiki/Battle_of_Thermopylae

2. http://ritabay.com/2012/02/09/todays-post-slavery-in-ancient-sparta/

3. http://www.plazapublica.com.gt/content/child-labor-and-exploitation-guatemalan-sugar-industry

4. http://ritabay.com/2012/02/09/todays-post-slavery-in-ancient-sparta/

5. ibid.

6. http://www.solunet-infomex.com/company.cfm?company=3037&type=1

7. http://ritabay.com/2012/02/09/todays-post-slavery-in-ancient-sparta/

8. http://en.wikipedia.org/wiki/Neurosis

9. http://www.jabberwocky.com/carroll/jabber/jabberwocky.html