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An Anarchist Communist Recipe for Peace and Social Emancipation

category international | anarchist movement | other libertarian press author Wednesday October 26, 2005 07:49author by noone - none in particularauthor email jasone at resist dot ca Report this post to the editors

Ecologik - Arial 8 point

This is intended for easy distribution. In the english language there are many words whose origins may be very difficult to comprehend. The author believes that to get to the root of words it will take a lot of social ecology. The author does not have easy access to internet and would like to simplify it or have it simplified. (please criticize)

Equality; rational tolerance, integral education for all, natural justice, free association, voluntary cooperation, egalitarian relationships, mutual respect and solidarity amongst men and women of all ethnicities, origins, hereditary roots and gender orientations.

Liberty; freedom from all forms of domination, hierarchy, economic classes, social exploitation, oppression and tyranny, by means of integral education, self-organization, direct action, civil disobedience and creative resistance, building dual power structures and alternative institutions committed to universal justice and ecological harmony involved in local community struggles using tactical coordination for effective synchronized action. We can organize ourselves and help motivate others for a revolutionary general strike (worker, student and rental) with (productive) occupations of industrial workplaces and undemocratic social institutions, unused land and vacant residential buildings.

Locality; collective self-determination and organization through participative, face-to-face, direct democracy in workplace councils and local, residential or land-sharing cooperatives / consumer councils / collectives, with each person having proportionate influence in policy-making and equal power in all decision-making affecting them. These collectives can make efforts to exchange services or barter with other collectives or cooperatives, consume equitably and as directly as possible from local or unionized producers (or through certified ‘Fair Trade’). Residential or local collectives could also function as work councils if all members share a workplace. Collectives could consist of 3 to 20 people but should probably stay between 5 and 10; small enough to facilitate friendly discussion, coherent debate and consensus, while avoiding the formation of competing elites that tend to dominate larger groups. They could form independent collectives if the group gets too big, remaining more or less open to newcomers. Until political and economic power can be based at this level, people can form various social networks of collectives, worker solidarity organizations that should include the unemployed, residential and worker cooperatives (within certain state systems). Local collectives can try to organize inclusive neighborhood or village assemblies, of up to maybe 200 people, that could function horizontally, meeting regularly to propose and vote on community policies and local issues.

Communality; coordinated networks of local collectives (functioning as consumption councils), neighbourhood assemblies, workplace councils and (revolutionary syndicalist) trade-union committees establishing autonomous municipal/township communes with collective (directly democratic) control of land, resources and means of production. This may necessitate strictly voluntary and democratically coordinated defence of the social revolution, during a period of political upheaval, to bring about ‘communalism’(as defined through 'social ecology'). Neighbourhood assemblies must include every adult citizen in proposing policies and voting in decisions that affect them. Citizens would probably elect a congress of delegates (subject to recall) to form various administration councils (with regular rotation of posts and complete transparency), responsible for certain types of decision-making and tentative policy-making in matters that effect large numbers of people. This might involve working out municipal legislation (maybe decided by three-quarter majority votes through acceptable forms of referenda), establishing fair and ecological methods and standards of local production and consumption as well as juridical policy, clearly defined in a communal constitution with all details voted on and revised when and if necessary. Some delegates might have specific mandates for administrating adjudication processes and restorative (non-punitive) justice through rational (non-authoritarian) enforcement of legislation and processes for truth and reconciliation. All bureaucratic aspects of communal self-government should be reduced to the barest minimum and should eventually dissolve completely. Municipal or township communes would gradually become loosely connected, ecologically integrated village networks in regionally shared wild spaces and parkland commons. Economic decentralization and self-sufficiency at the basic sustainable subsistence level can be achieved by developing a communal economy through communitary provisioning, localised service exchange, barter and honor systems. Most material wants can also be produced locally, sustainably and with local natural resources.

Universality; regional to global mutual aid confederation of autonomous communes with open borders subject only to ecological constraints. Fully transparent and participatory democratic social institutions with recallable delegates, elected from the base, with limited mandates for administration in matters requiring regional to global levels of coordination, such as a health and disaster relief organisation, monitoring and defence of an 'Earth Charter' that negates private property (distinguished from personal, family and collective possessions) and nation-state (distinguished from place of origin and roots), encompasses direct, inclusive and participatory democracy, communality and universal access to clean water, uncontaminated soil, sufficient food, adequate shelter, clothing, sanitation, equal access to medicine, health care, education, solar and wind generated electricity, communications networks and public transportation, as well as collective access to clean fuel technology, means of mass production and recycling (ultimately eliminating all hazardous wastes and undesirable labour), mass produced tools and machines. This is theoretically possible if all people, willing and able, were to participate, voluntarily, in a coordinated cooperative effort, for roughly 1000 hours per year plus consumption (distribution) council and work council meetings, certain organizational work. Additional effort and sacrifice would be rewarded on an individual basis. The confederal economy would use directly democratic organizational structures for autogestion (workers’ self-management) with participatory planning based at the horizontal level (using communication technology to network digital information). Worker collectives, workplace councils and syndical committees would stipulate with consumer collectives through neighbourhood, municipal and regional distribution committees, establishing socially and ecologically indicative values for exchange while insuring universal access to all basic needs. Every worker would have 'balanced job complexes' and all industries would have to abide by municipal, regional and global regulations for social justice and ecological protection. This type of large-scale 'solidarity economy' beyond borders could function dynamically in perpetual social revolution, adapting itself to differences amongst communes and regions without creating political tensions. The 'participatory economy' model does not ignore, oversimplify or underestimate the destructive resilience and complexities of global capitalism (corporate fascism). It is ideal for building a dual power economy while capitalism remains dominant. By promoting equality, diversity, solidarity and efficient autogestion, it would help to bring about a rational and ethical society, with life based on truth and justice; affirming, nurturing and preserving humanity, diversity, and community.

..................................................................................

A ( buddhistic) Science of Freedom :

Common Values:
Humanity; our essential awakened dignity, compassion and creativity.
Diversity; natural evolution, social revolution and living manifestation of cultural wisdom.
Community; collective independence, interdependence and social-ecological awareness of individuals living in harmony with each other and (in) the natural world.

Common Truths:
Life and suffering are not separable.
Suffering originates from attachment to what changes and is not permanent.
There are ways that alleviate, overcome, and prevent suffering.
These ways include: comprehension, imagination, communication, action, devotion, gumption, intuition and concentration.

Vital Aims :
To liberate ourselves from delusion, oppression and needless suffering.
To abandon and resist hatred, greed, ignorance, apathy and arrogance.
To generate awareness and truthful insight into the nature of life and death.
To fully uncover our humanity and actualize our whole potential.

Critical Imperatives:
To prevent systemic violence and coercion.
To prevent corruption and over-consumption.
To prevent abuse of human dignity and all forms of exploitation.
To prevent hypocrisy and spreading lies.
To prevent pollution and senseless destruction of natural habitat.

Innate Means :
Amity
Honesty
Stability
Vitality
Clarity
Simplicity

..................................................................................
Heart of Simplicity - the essence of wisdom

The heart of inexhaustible compassion, stirred by profound and timeless wisdom, sees deeply into all aspects of human nature and finds them to be essentially dream-like. With this insight, anguish and despair are overcome.

Reality beyond all appearances is vast emptiness, emptiness manifests itself as perpetually changing reality, reality is not different from sublime emptiness and emptiness is not different from transient reality. Consciousness, sensation, perception, emotion and cognition are intrinsically like this.

All things are illusory; nothing is really created or destroyed, defiled or pure, gained or lost. In actuality there is no self that is separate from consciousness, sensation, perception, emotion or cognition; no self that is dependent on eyes, ears, nose, tongue, body or mind; no self that is independent of sight, sound, smell, taste, touch, or mental reaction; no self who is seeing, hearing, smelling, tasting, touching, or perceiving; no ignorance, cause and effect or end of ignorance, cause and effect; no aging and death or ending of aging and death; no suffering, no origination of suffering, no end of suffering or ways that lead from suffering; nothing to grasp or cling to and no individual attainment.

With no individual attainment, human beings, guided and empowered by radical wisdom, lose all of their doubts and obsessions. Having no obstacles for their minds, they overcome all fear and hesitation, freeing themselves entirely from illusion, experiencing total awakening and true equanimity. All intimately awakened human beings in the past, present, and future, relying on simple genuine wisdom, actualize complete liberation and universal emancipation.

Related Link: http://www.agp.org
author by jaypublication date Fri Oct 28, 2005 03:41author address author phone Report this post to the editors

maybe 'Heart of the Matter' would be a better way to present a condensed interpretation of 'the Mahaprajnaparamita Sutra' ?

author by noone - none in particularpublication date Fri Nov 04, 2005 05:18author email jasone at resist dot caauthor address author phone Report this post to the editors

Anarchologik - A Recipe for Peace and Social Emancipation

Equality; rational tolerance, natural justice, free association, voluntary cooperation, egalitarian relationships, mutual respect and solidarity amongst men and women of all ethnicities, origins, hereditary roots, gender orientations, abilities and (human) volitions.

Liberty; freedom from all forms of domination, hierarchy, economic classes, social exploitation, oppression and tyranny, by means of integral education, self-organization, direct action, civil disobedience and creative resistance, building dual power structures and alternative institutions committed to universal justice and ecological harmony involved in local community struggles using tactical coordination for effective synchronized action. We can organize ourselves and help motivate others for a revolutionary general strike (worker, student and rental) with (productive) occupations of industrial workplaces and undemocratic social institutions, unused land and vacant residential buildings.

Locality; collective self-determination and organization through participative, face-to-face, direct democracy in workplace councils and local, residential or land-sharing cooperatives / consumer councils / collectives, with each person having proportionate influence in policy-making and equal power in all decision-making affecting them. These collectives can make efforts to exchange services or barter with other collectives or cooperatives, consume equitably and as directly as possible from local or unionized producers (or through certified ‘Fair Trade’). Residential or local collectives could also function as work councils if all members share a workplace. Collectives would probably want to stay between 5 and 20 people; small enough to facilitate friendly discussion, coherent debate and consensus, while avoiding the formation of competing elites that tend to dominate larger groups. When groups exceed their capacity they can form independent collectives remaining more or less open to newcomers. Until all political and economic power can be based at this level, people can form various social networks of collectives, worker solidarity organizations that should include the unemployed, residential and work cooperatives (within certain state systems). Collectives can try to organize inclusive neighborhood or village assemblies in their locals, meeting regularly to propose and vote on various community policies and all local issues.

Communality; coordinated networks of local collectives functioning as distribution and local service groups, neighbourhood assemblies, workplace councils and (non-hierarchical) syndical committees establishing autonomous municipal/township communes with collective (directly democratic) control of land, resources and means of production. This may necessitate strictly voluntary and democratically coordinated defence of social revolution during an inevitable period of political upheaval, to bring about communalism (as construed through social ecology). Neighbourhood assemblies would include every adult citizen in proposing policies and voting in decisions that affect them. Citizens could elect a congress of delegates subject to recall who would form various administration councils with regular rotation of posts responsible for organizing decision and policy-making that effect large numbers of people. This would probably involve working out a communal constitution as well as legislation which could be decided by three-quarter majority votes through acceptable forms of referenda, establishing ecological methods and fair standards of local production, consumption and (non-authoritative) juridical policy based on neccessity and subject to revision. Some elected delegates could have specific limited mandates for administating adjudication processes and restorative (non-punitive) justice through rational enforcement of legislation and processes for truth and reconciliation. Any bureaucratic aspects of communal self-government must be reduced to the absolute minimum so that they eventually dissolve completely. Municipal or township communes would gradually become loosely connected, ecologically integrated village networks in regionally shared wild spaces and parkland commons. Economic decentralization and self-sufficiency at a sustainable subsistence level can be achieved by collectively organised communitary provisioning, service exchange, barter and honor systems. Most non-essential wants can be produced locally, sustainably and with local resources.

Universality; regional to global mutual aid confederation of autonomous communes with open borders subject only to ecological constraints. Transparent participatory democratic social institutions with recallable delegates, elected from the communal level, with limited mandates for administration in matters requiring regional to global levels of coordination, such as a health and disaster relief organisation, monitoring and defence of an 'Earth Charter' that negates private property (discerned from personal, family and collective belongings) and nation-state (discerned from place of origin). It must encompass guidelines for inclusive participatory democracy and insist on bringing about universal access to clean water, uncontaminated soil, sufficient food, adequate shelter, essential clothing, decent sanitation, equal access to medicine, health care, education, solar and wind generated electricity, communications networks and public transportation, as well as access to clean fuel technology, mass produced tools and machines, means of mass production and recycling to ultimately eliminate all waste and most undesirable labour. This is theoretically possible if all people who are willing and able were to participate in a coordinated cooperative effort, for roughly 1000 hours per year plus collective organizational work. Additional time and effort can be remunerated on an individual basis with certain limitations. The confederal economy would be based on autogestion (workers’ self-management) with participatory planning using communication technology to network information. Work collectives, workplace councils and syndical committees would stipulate with consumer collectives through neighbourhood, municipal and regional distribution committees, establishing socially and ecologically indicative exchange values while insuring universal access to all neccessities. Every able person could have many educational options and balanced work arrangements. Every industry would need to respect municipal, regional and global standards for social and ecological justice. A dynamic solidarity economy beyond borders, through participatory economics, can adapt naturally to differences amongst communes and regions without creating political tensions. The 'PARECON' model does not ignore, oversimplify or underestimate the destructive resilience and complexities of globalised corporate capitalism. It can also be useful for building a dual power economy while capitalism remains dominant. By promoting equality, diversity, solidarity and efficient autogestion, it would help to bring about a rational and ethical society, with life based on truth; affirming, nurturing and preserving humanity, diversity, and community.

 
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