Inicio > Mis eListas > pan > Mensajes

 Índice de Mensajes 
 Mensajes 1 al 50 
II Iberamerican We Ricardo
You can act right Ricardo
Peruvian healer Ma Ricardo
Terror on The Inte Ricardo
Quiet the patterns Ricardo
FW: Letter to Pres Ricardo
Re: PAN- NO WAR PE Christin
The Greater Family Ricardo
Amnesty Internatio Ricardo
FW: Worldwide Medi Ricardo
Earthdance 2001 / Ricardo
The Day of the Dea Ricardo
Become the Joy of Ricardo
Genocide In Afghan Ricardo
Flatland : A Roman Ricardo
The Rise of the Fo Ricardo
Equinox events / P Ricardo
Be The Gift That Y Ricardo
NESARA / The Natio Ricardo
Virtual Light Hosp Ricardo
Love and Tendernes Ricardo
Tem Eyos Ki / Wome Ricardo
Quantum Physics & Ricardo
The Frankenstein S Ricardo
Light and Shadow M Ricardo
God's Army / Metat Ricardo
21 September 2002 Ricardo
Projects that may Ricardo
III Iberamerican W Ricardo
International Day RedLUZ/L
Guidelines Towards RedLUZ/L
The Call of the Co RedLUZ/L
Montpellier 2003 / RedLUZ/L
Vision Keepers RedLUZ/L
Radiant Woman / Ma RedLUZ/L
First Hemispheric RedLUZ/L
Emergency Petition RedLUZ/L
Prayer Vigil for B RedLUZ/L
Operation Planet L RedLUZ/L
 << -- ---- | 50 sig. >>
PAN-Iberamerican Web of Light
Página principal    Mensajes | Enviar Mensaje | Ficheros | Datos | Encuestas | Eventos | Mis Preferencias

Mostrando mensaje 41     < Anterior | Siguiente >
Responder a este mensaje
Asunto:PAN- Guidelines Towards a New Model Of Citizenship / Mamadoc / Part 1 of 2
Fecha:Lunes, 4 de Noviembre, 2002  03:38:04 (-0600)
Autor:RedLUZ/LUXWeb <redluz>

Guidelines Towards a New Model Of Citizenship / Mamadoc / Part 1 of 2


Guidelines towards an ecologically inspired
model of citizenship mindful of

Part 1 of 2

Sylvia María Valls

l.  The model is set forth taking into consideration a basic assumption
which is itself the result of an extended process of observation on the part
of many philosophers, ecologists, theologians, sociologists etc...:  that
the survival of the species  and, with it, the physical and spiritual health
of earthly beings, will depend upon our ability to "think globally, act
locally".  To think "globally" as members of a universal or worldwide
ecological system that can not be contained by frontiers and by political
establishments that appear today as unnatural as they are historically and
socially obsolete ;  at the same time, that being alert to global realities,
and to global interests, demands that one recognize the importance of
restoring to localities a greater margin of control as to what goes on at

              What is at stake, briefly, is the need to think the integrity
of the globe while one acts primarily at the local level. . . Think
globally, act locally.

2.  Following Simone Weil's reasoning in relation to the "earthly needs of
the body and the soul" [see Appendix] and her critique of nationalism for
being responsible for the destruction of local traditions, this model seeks
to restore to the locality, to the municipality or the county, through the
agency of the extended family, schools, churches, trade -unions, civil
associations, corporations etc...the task of recognizing peoples' full
status as citizens at their places of temporary and/or permanent residence.
(Nationalism, Simone Weil observed, amounted to the negative triumph  of the
abstract over what is concrete :  a city, she says, is thinkable, it has a
direct relationship, visceral, tangible with my childhood and with my
destiny whereas the "nation" is so all- encompassing that it finally becomes
little more than its symbols -code of arms, flag, anthem: excuses for those
wars destructive of everything that for me is truly precious such as my
house, my home, family, friends, field, animals, garden, town square,
temples, monuments that stand for experiences shared by successive
generations, that pond hidden away, the sea, la mar, my tongue, the tongue
that is my mother's tongue, that of my brothers, companions, with whom I can
share, fraternize, it is this which is one's patria, one's homeland, the
purveyors of what in the country of one's heart is truly of value, what is
fragile and hence, alone, worthy of sacrifice : the nation-state, on the
other hand, sacrifices me instead, in exchange for what, if not for
deadening lies -- it is the greatest of frauds, the true demiurge of today,
the false god...).   The public sphere, nevertheless, in terms of people's
movement back and forth, would limit its functions to those of registration
and verification of the current status of the person as determined by law,
carrying on its tasks with the help of the private sphere and with the most
advanced communications technology at our disposal, facilitating instead of
obstructing documentation.

            Briefly, it is a matter of getting citizenship to act as an
instrument for the protection of human beings instead of their

3.   Membership in a local community would not erase membership that has
been acquired in another one;  on the contrary, it would be possible
throughout an entire lifetime to continue building on a lifelong curriculum
of citizenship in a variety of localities throughout a region, continent or
the globe as inter-municipal networks develop far and wide
:  naturally, the
principle of reciprocity would have to rule exchanges between and amongst
localities.  The networks would be multiple and could intercross and
intertwine without much conflict (for example, there would be networks of
exchange that would emerge from common interests at the level of the
bioregion; others that would emerge from exchanges rooted in linguistic and
cultural affinities or complementarities of a certain type; others, still,
that would help to coordinate and to regulate the production and
distribution of shoes or of artichokes, of medical services, of the fishing
industry and/or water sports etc...).

4. The disorder and chaos generated by population explosion and by monetary
bottlenecks, by the waste that results from overproduction unleashing
scarcity (as when the farmer is ruined by too plentiful a crop so that he
then fails to earn what is required) etc..., while not prone to be
eliminated entirely, would still be greatly alleviated as long as our
"marvelous machines" are used for the extension of truly useful programs
developed with the understanding that nothing positive is to come of a
technology for which we are not capable of finding an adequate, alert
programming oriented towards the satisfaction of the real bodily and
spiritual needs of human beings.

             Recognizing that any solution to a problem is apt to generate
other kinds of problems
(a situation referred to by Ivan Illich as the
factor of ´´counterproductivity,´´ with iatrogenesis constituting its
specific case in the field of medicine --so that you are charged first for
getting rid of one ailment, then for getting rid of the one generated under
such a peculiar brand of ´´health management´´ mystification),  it is
necessary to put into action solutions whose outcome will not make the
balance of our misery as a species even worse than it already is but,

rather, raise the general quality of life throughout our societies while
diminishing the levels of oppression, injustice, of bodily and spiritual
. (It is enough to want to diminish them considerably, instead of
pretending to eradicate them altogether since the latter is hardly possible,
either in the long or in the short run:  basically,  any kind of ´´radical
fundamentalism´´ for the sake of ´´justice´´ tends to generate more harm
than good.)

            The required information, concepts, knowledge and wisdom exist,
but they are splintered throughout an immense, complex network of electronic
brains that are at once biological and manmade :  there is no existing
political machinery, there is no "second wave"  government (see Toffler,
appendix), able to handle successfully all the requirements for adequate
documentation and identification of individuals and their communities ; and,
even when the system might seemingly tend towards efficiency instead of
chaos, a centralized power appears increasingly capricious and alien to our
concrete and circumstantial reality, constantly exposed as we are to sudden
and unexpected change
. The (supposedly) "efficient" industrial civilization
that consolidated the tendencies towards centralization in almost every
aspect of our lives must at last give way to another type of social,
political, economic organization that has the inherent capacity to "process"
the existing information and to create the kinds of programs for which our
societies across the globe are clamoring
.  Those who manage to survive what
might befall us within a relatively short period of time will find
themselves having to legislate so that the citizenry will be fully protected
within a context that is no longer national but supranational:  local or
municipal, regional and interregional
.  (Unfortunately, increasingly little
hope appears to be left that change will come about outside of a legal
context of ´´exceptionality´´ or ´´de facto´´, [especially after the
transparently fraudulent elections in Florida that has put the Bushes and
their cohorts back in the Presidency].)

            The fact is that most of our gadgets are badly used
(inefficiently and/or to the wrong purpose--lacking efficacy
) simply because
the intelligent programs fail to arrive in time to match the rapid arrival
in the market of our dazzling equipment (without going much further into the
reasons why :  as in other areas, our disastrous habit of putting the cart
before the horse, or of turning the means into an end,
has led us to favor
the proliferation of the means -- the computers -- over and above the
realization of their legitimate end which is the communication of
intelligent programs

            What is needed, then,  first and foremost,  in order to redress
such a dangerous situation as presently obtains, is to become universally
conscious of the unsustainability of the nation-state;
  that this hybrid
monster which has grown to unhealthy, life threatening proportions, and
which continues to bring forth smaller versions of itself throughout the
globe without the slightest regard for human misery, must be clinically and
effectively dismantled
now that at last we have the technology on hand, as
much as the programmatic potential, that  will allow us to change "quantity
of life" for "quality" as a criterion of health and of well-being.

             A most important aspect of the kind of awareness that is
required for our survival, of course, involves not only the realization that
our notions of "national sovereignty" are as meaningless as they are
, but that it is not life itself, unqualifiedly, that must be
regarded as "sacred" but the values that make a life worth living
: the
earthly needs of the body
must be satisfied, indeed, only in order to allow
human beings to nourish their souls so that they may learn to transcend
themselves in the very act of fully realizing themselves1Ž4
(t the same
time, the "dichotomy" body/soul must be seen to function only half/way ; 
sexual union -- which in Simone Weil's list of "needs" shone by its absence
-- would seem to mark that crucial point of intersection between the two
dimensions.  Similarly, the experience of sacred communion consists of a
marvelous state thanks to which the body/spirit inverts its polarity, so to
speak :  the body empties itself in the spirit, and the spirit in the body,
so that "the opposites coincide" (noting, with S.Weil, that the
"coincidentia oppositorumoccurs at a higher level of understanding and
realization, "not on the same plane,  somewhere in between the two").

             The joy of the mystic is that of a supremely accomplished
(´´St.´´ Paul, not necessarily what you might call a mystic, once
acknowledged that "the paradox of the spirit is that it must manifest itself
through material things
"); thus, for Simone Weil, "Beauty is the smile of
tenderness that Christ sends to the creature through the material world."

* * * * * * * * * *

Iberamerican Web of Light
Free New Info Selection Services
If you want to directly receive documents like this one, please
write to <>
Thanks for passing this to others!

* * * * * * * * * *

5.   Following what has so far been set forth :  Only a system of
interlocking networks throughout our communities, from house to house, from
house to agency, to school, from school to school, amongst the different
public entities both public and private, will be able to sort out the
immense wealth of information that is out there, with the sufficient
intelligence, speed, and flexibility to put to test and to revise
effectively and efficiently the programs that alone will be able to satisfy
our needs as human beings--  needs which proliferate within an ever growing
shuffleboard of relationships in constant movement that characterize our
human enterprise. We need people, jobs, the product of our labor, services,
capital, knowledge, to be able to move with ease so that the maximum
utilization of resources may be obtained, understanding that the maximum
utilization refers to criteria of global value that goes beyond our own
immediacy in both time and space
, criteria of quality and not merely of
(see, in the Appendices, an appeal to sensible farming beautifully
made time and again by Wendell Berry, insisting on the pride of good farming
that returns to the land what it has taken, among other things

             We are talking about responsible behavior across national
frontiers as much as beyond our own generation.

            To stop confusing the means with the end in itself entails, in
the case of public agencies, recognizing for oneself a limited, transitory
  No government can guarantee the happiness of its citizens, or
that each one will realize in a complete way his human potential : but a
government can and should look after the ability of its citizens to organize
themselves in order to undertake pertinent initiatives with a view to
bettering their chances of satisfying their multiple needs
.  The latter
implies an activity that is of the order of the governor of a ship, as
Simone Weil sought, thanks to which a slight pressure here or there will act
so as to restore the necessary balance and keep us in course as soon as an
imbalance or deviation makes itself felt.  No more.  Nor less.

            This principle understands that one of the needs of the soul is
to participate in a tasks of public utility or of collective  interest and
to be able to exercise one's personal initiative in the performance of that
.  One of the things I believe to be involved here is what Toffler
refers to as the tendency towards "adhocization", or that spontaneous
emergence of groups "for this" and "for that" -- ad hoc -- whose life is
briefer, or longer, pending the issue at hand, usually very specific and
more or less restricted in time and scope: a characteristically "third wave"
trait, indeed.  Which, remarkably --however-- should not entail the kind of
corruption presently discernible whereby the private sphere enters into the
public and the public into the private with nefarious consequences
. It
entails, rather, the careful separation -- to the extent that the latter may
appear necessary and possible
-- of what is public from what is private,
discarding, once and for all the incomprehensible juridical concept that
allows an external authority to rule our lives in things that pertain to
persons in their intimacy and consensual relations.  

            For the public domain, what would not be acceptable is for the
personal initiative to deviate from the collective purpose in order to
satisfy purely private ones
.  It would allow for a public agency to
intervene, upon request by a private party, within the sphere of private
life, but without the ability to impose very easily within this sphere
criteria of common consensus concerning matters which, by their very nature,
should remain subject to the discretion of private individuals between or
amongst themselves or between the individual and his own conscience (or
"God").   This is a principle that implies tolerance and an effort to
maintain the tension between parties, among persons and between individuals
and society, or among different societies, at a tolerable level
. It implies
discarding altogether the notion of ´´crime´´ from the sphere of consensual
activity:  Where there is no victim there can be no crime1Ž4 Suicide as the
assassination of oneself (fallo da se) was an invention that we owe to St.
Augustine´s concern with preventing Christians from opting for a better life
in the hereafter, instead of remaining on this side of the divide, where the
institutional Church required of their vital existence in view of the
ultimate objective of worldly expansion.  Better slaves than martyrs.


* * * * * * * * * *


[1] REVISED: April/September 2002 in Valle de Bravo, Mexico.  This work was
presented on June 22, 1991, at the International Social Studies Conference
on the Caribbean
gathered in the Intercontinental Hotel in Miami June
21-23.  I have made a number of stylistic adjustments, adding a few notes
and references (especially as concerns Ivan Illich, whose work I was barely
acquainted with at the time, and also in relation to Catherine Austin Fitts
whose ´´solari´´ ideas I am now so happy to be able to integrate within the
matrix of this increasingly ´´sustainable´´ proposal!). Note: APPENDICES now
include an explanation by Catherine of her ´´solari´´ conception (see the
Solari Bullet points).   After the ´´mega-seed hoax´´ referred to below, we
are now getting bombarded with ´´seedless´´ plants, whose ´´seedless buds´´
fail to germinate (triumphantly so, one might say,  for those devilish
pranksters whose business it is to sell them and who belong to an ersatz
divinity that will offer nothing but pain for free1Ž4).  Applying the
metaphore about languages/phonemes and seeds (Point 9) we might say we are
facing the prospect of the imposition of a quasi total speechlessness,
or of the programmatic death of agriculture.