Establishing Mutual Self-Governance Emerging at
Local, Regional, Continental and Global Levels
Updated Oct
2015
Ideas are evolving
towards transitioning to a new Epoch on planet Earth. An integral aspect is
exploring new forms of governance by the people of the people – forms where varying peoples in varying places are
evolving their own forms of
governance at their local level and collaborating with others in forming regional,
continental, and intercontinental governance.
Precursor
Documents:
Epochal Transforming Collective Networks
Equipping
Politicians and Governments to Work well in Radical Modernity
Context
Seems there’s a social phenomenon now happening in every country of the world.
Common folk are acting together
towards creating thriving humanity
on a thriving Earth.
Linked to this, people are exploring one of the most important and significant
ideas in human history, namely:
There is a vast undeveloped human potential, and that there are ways that this potential may
be accessed, used and extended individually and collectively – realising human potential.
This social energy in action occurring around the
world some commentators are calling a new form of social movement.
People are recognising that shifting is occurring in awareness; there’s
an awareness of a growing awareness of an evolving capacity, willingness, and
resolve energising people around the planet individually, collectively,
communally and socially in transforming themselves as they transform societies -
transforming their ways for living well together on planet Earth.
And this emergent phenomenon is evident in
the memorising and writing of the Nineteen Sixties and Nineteen Seventies.[1]
And since those heady years there is a
growing awareness that this emergent phenomenon requires nothing. It already has
everything that it needs. It needs no managers and no organising. It needs no direction.
It needs no control.
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This phenomenon is naturally
self-organising and producing its own energy. It is emergent. It uses
bio-mimicry. It taps into and uses local knowing of local context. It taps
into the wisdom in the group. Its model is organic; perhaps fungi are a
useful metaphor. Spreading out of sight – the phenomenon’s reach is extensive. |
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This phenomenon has had exponential growth
for over fifty years on the margins away from power-over energies. Those
looking for power centric movements would miss this phenomenon. The focus for
transforming is not power. It is social relating. Evers[2] in the 1980s identified aspects of new social movements
in Latin America. He suggests firstly, that:
Political power' as a central category of
social science is too limiting a conception for the understanding of new social
movements.
Their potential is mainly not one of power, but of renewing socio-cultural and
socio-psychic patterns of everyday social relations penetrating the micro-structure
of society' (our italics and underlining).
People are sensing and feeling that they are
transforming. New ways of speaking are transforming action.
It does not take long on the Internet to find about what has been termed
by Paul Hawken (2007) Blessed Unrest. Seems these New Social Movements are
largely being sustained face-to-face,
though increasingly aided by social media. Self-starters recognise potential
energy and not only take relational action for a better world, but also provide
the environment for its full expression. Things that enhance wellbeing are
repeated and passed on to be freely shared with others.
This action also seems to be about Human Beings awakening to the fullness
of possibilities in living and relating
well together. Thriving. An epidemic of experimental local and extended
endeavours is developing. Many fail and fade away, but those most functionally
grounded in and attuned to a thriving future are surviving and
growing. No one and
no entity is in charge. It is a self organising
system. In this
sense it is natural.
This Movement of movements has flat local-lateral processes and
structures. Emerging are global-local wellness collectives. Mirroring the
whirlpool in nature, the movement’s structure
is process-in-action – as in, stop
the whirlpool water turning (process) and the structure of the whirlpool disappears.
And in part drawing from indigenous sensing of sacred places, many are
sensing the potency of spaces, places, localities, and environments.
Collaborative action is creating significant localities (connection to place)
and significant cultural localities (people connected together connected to
place). People are experiencing ways of designing, evolving and constituting
enabling environments where the ambiance and attuning feel of the environment
enriches wellness – enriching and escalating the human environment revolution. And this Human Environment Revolution (HER) is forming local area mutual benefits (LAMBS)
and local area mutual provident societies (LAMPS) among self-starters engaging
in collaborative human energy exchanges.
Computers and networks extend the scope and facility of these human energy exchanges
where energy exchange in one part of the world can facilitate reciprocated
energy exchange in any other locality – re-establishing the original essence of the word ‘interest’ –
from the Latin Inter Esse: to enter
into the god essence/energy of the other – a far cry from the dominant system meaning
of ‘interest’ as ‘the price of money’.
Human heart energy around varying intents and interests are engaging the
fullness of human interest and
expression in the social life world, the natural life world, economic life
world, the political life world, the artistic, playful, and healing life world,
the spiritual life world, and Gaia that embraces them all.
All of this human energy exchange is based upon authentic powering action. Traditional old modes of power
and empowering are based on a zero-sum equation - if you have more, I have
less. In the Old Paradigm, power becomes constituted as a scarce resource that
people compete to attain. Dominant paradigm power-over government structures
use the zero-sum power equation because of their preoccupation with regulation
and control through delegated decision-making power.
In the new way, people are collaborating together in evolving all manner
of opportunities to meet kindred people – arranging meetups at local weekend
markets, teeing up special or casual gatherings with ‘bring food to share’.
Those with no experience are gaining experience by learning how to
relate well together as a community during setting up festivals, and
celebrations. Networks are continually forming and networking with other
networks. News of actions that work is being passed on face to face and in
on-line exchanges.
Because of the filtering of its limited narrow perceptions and
pre-occupations the dominant system has had this extraordinary vibrant
transforming growth bloom in plain sight unnoticed. In a line adapted from the
first UK series Edge of Darkness, Strange
and exotic flowers are starting to emerge and bloom in hard to find places.
New
Forms of Governance
In
exploring new forms of governance, the ministries of the new age
are emerging as being very different to ministries of old.
Ministries
of old way contribute to disempowering people by pervasively
doing things for people within
associated massive regulatory impose-and-control frameworks
Ministries
of the new age have
‘missions’ in the sense of sending forth to do significant acts. The main focus
of the ministries of the new age is:
□ supporting
people individually, communally, and collectively to engage in mutual-help
transforming for and of themselves:
o while
engaging in releasing the fullness of their potential, and
o while
being engaged in the many and varied aspects of their lives
as people at large co-reconstitute themselves and their
differing collectives, communities, and societies of their own making
□ carrying
out services that cannot be done by non-government entities; and with shortage
of funds not being a limiting factor for non government entities, more and more
can be done by non-government processes; ministries may in the future change to
something approximating ‘capacity hubs’.
□ receiving
from community networks news and proof of
what does not work so that macro service-based tasks taken on by ministries can work well.
It naturally follows that members of the ministries
of the new age emerge from elders within local mutual-help networks; hence
ministries are made up of grassroots people who are already engaged in the
above foci and ways of engaging with themselves, other likeminded folk and the
natural-life world.
What follows are emerging
ideas relating to three possible ministries:
ministry of integration and transition
Having a profound desire to nurture peace, personal
healing, reconciling and transforming among all peoples, the ministry of
integration and transition’s mission is:
ü Supporting
communities using mutual-help transforming within a generation to the paradise within our communal hearts’
vision by creating a naturalistic self-governing system of systems that is pervasively
holistic and non linear.
ü Recognising
human essence and the essence of all life forms - that everything is
inter-connected, inter-related, inter-dependent, and inter-woven - the ministry
of integration and transition will continually foster this inter-connecting
collaborating system of systems within and between all aspects of:
o its
mission, and
o the
missions of all of the other ministries, as well as
o with
and between local communities.
ü Locating,
relating and engaging with enabler catalytic nodal people in transformational
networks of networks and other collectives and supporting them in engaging in
wellbeing action in its many forms. It is recognised that during the transitioning
to a new epoch on earth that due care be given to ensuring the wellbeing and
integrity of all people.
ü Providing
fertile fields where any person has access to a group of wise elder ministers
(integration ministers at the macro level) to support community-based
mutual-help processes evolving ways of relational engaging beyond their
immediate scope of influence - say their local clan or local village within
society/societies so as to have influence at an inter-clan and inter-village
and further afield and creating dynamic processes for evolving governance.
ü Receiving
from these community networks news and proof of what does not work so that macro tasks taken on by this and
other ministries can best work.
In this manner, it is very encouraging and
functionally adaptive for local people with local knowledge to be able to
affect wider regions without having to rely on an external body to re-present
them and miss some of the nuance and flavour of their position and local
way. You could call this heterotopias (multiple utopias) - level playing
fields where all the members are given their space to express themselves as
part of a whole where any part in that whole is part of a feedback loop for a
culture of continual improvement.
Ministry structures
and processes mirror transformational networks of networks and other
collectives in wider society that in many ways are bio-mimicry of natural
systems. It has a network of networks structure.
The ministry’s vision is to assist and inspire
people in community to safely move to a new way of Being.
ministry of ecology
The ministry of ecology’s mission (sending forth to
do) is to support local and lateral mutual-help ecological action research by
locals for and on behalf of Gaia and all life forms along with supporting
education and other resources that have or may have an ecological effect on her
role.
We begin with the premise that all life and non
life on earth is precious, not only as it pertains to human life, but also to
the lives of all species of plants and animals and to all earth systems in all
their beauty and complexity towards the thriving of the fitting.
The ministry of ecology is also concerned with the
conditions in which people live, their varied ecological habitats, and their relating
to the environment involving all living things from a cellular level to a
planetary scale and beyond, while ecologically meeting basic human needs and
improving the human condition toward a sustainable and flourishing earth.
An important focus for the ministry of ecology is
to support nurturer networks and help protect networks of locals gaining and
sharing knowledge and ideas protecting and celebrating the sacredness of the
natural world, honouring and preserving all life, coexisting in nature, involving
all activity, such as forestry, farming, fishing, and education.
Viewed as an integrated whole, the ministry of
ecology is concerned with the interrelationship and interdependence of diverse
populations, habitats, and the interactions among them and all life and non
life forms.
The studies
we support and promote include climate, cycles, materials, and energy that
support and sustain life - such as, air,
water, soil and soil life, food, fuel, medicine, and other natural features,
including scientific, historical, as well as ecologically grounded economic
value.
Emphasis is placed on supporting the transcending
of notional boundaries and working together to promote thriving, healthy
relational communities, human social interacting, and being safe.
The purpose of the ministry for ecology is to
support its mission including inspiring committing, innovating, and being
courageous in carrying out this mission through many ways including publishing
and funding towards supporting the ecological future of Gaia and all living
beings.
ministry of national & international
humanitarian assistance
Ministries of old providing humanitarian assistance were notorious for maximising their own interest in running neo-colonial
disempowerment to the detriment of others.
In stark contrast, the ministry’s mission is
supporting people individually, communally, and collectively to engage in
mutual-help transforming of themselves:
□ Firstly
while engaging in releasing the fullness of their potential, and
□ Secondly
while being engaged in the many and varied aspects of their way of life
together – their culture
□ Thirdly,
especially supporting local disaster response mutual-help networks and other
local entities where people have been affected by man-made and natural
disasters.
In this support, ministry action engages with
interculturals competent:
□ Firstly,
in locating and engaging well with local disaster response mutual-help networks
□ Secondly,
understanding significant issues in the local context
□ Thirdly,
discovering the needs that are already being met by local capacity
□ Fourthly,
discovering the needs that are not being met by local capacity
□ Fifthly,
playing a relational mediating role in interfacing between the local capacity
and national/international humanitarian assistance to provide support in ways
that supports local way and never destroys or disempowers local capacity
□ Sixthly
supporting interculturals providing integrity oversight of the assistance to
ensure that the process is maximally supporting the re-constituting of local
ways for locals co-reconstitute themselves and their societies of their own
making.
Other resonant pages
Epochal Transforming Collective Networks
Equipping Politicians and Governments to Work well in Radical Modernity