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.
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.
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.
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.
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 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
 Ferguson, Marilyn. The Aquarian Conspiracy: Personal and Social Transformation in the 1980s. Los Angeles: J. P. Tarcher, 1980.
 Evers, T, 1985. Identity: The Hidden Side of New Social Movements in Latin America in Slater, D. (Ed.), 1985. New Social Movements and the State in Latin America. Amsterdam: CEDLA Workshop Papers, p 43-71.