The Fastest
Growing New Social Movement on the Planet
Adapted from writings in the 1970s,
80s, and 90s. Updated Nov. 2014.
Currently,
spreading around the world is the fastest growing new social movement the world has
ever seen.
This
movement is growing using direct inter-personal contact at gatherings,
festivals, ceremonies, and celebrations spreading throughout earth.
People
are beginning to create contexts where they are thriving together surrounded by
thriving environments.
They are
evolving ways to link these environments towards oasifying the earth.
People in
these New Social Movements are using experiential learning in face-to-face
contact.
They’re
using audience and crowd effects.
They’re
using purposeful contagion and virus type effects,
They’re evolving
and using what has been termed ‘enabling environments’. People are evolving
people friendly spaces, places, localities, and atmospheres.
This new
social movement is drawing very extensively upon nature and using bio-mimicry.
There’s viral networking, intertwining, fertility, seeding, germinating.
There’s abundance.
There’s
time to ebb and time to flow. There’s self-organising. There’s swarm. There’s
rapid growth on the margins. There’s growth in the cracks and crevices. There’s
innovation among those who have had ‘society’
knocked out of them. People who have been lonely in a crowd are re-creating the
little village atmosphere where everyone knows everyone.
Diverse
people are experiencing living well
together during experiential gatherings, festivals, celebrations, and
ceremonies, and taking this experience back with them for living well with each
other in everyday life.
There’s
exploring processes for facilitating experiential learning in large and small
groups. Processes that work have been documented. And are being passed on to
others. Refer Healing Group
Processes.
Ideas are evolving for changing alongside others. People
are experiencing ways of relating well with others, especially those who are different.
There’s the use of slogans. ‘Strangers are friends you’ve yet to meet’.
People
are transforming by experiencing living well together.
All forms of artistry are being used. People are playing together.
People are being spontaneous.
People who have had societal induced ‘breakdowns’ are getting it
all together and becoming well with others in community. And these same kinds
of folk are getting it all together by living close with animals and birds and
by growing things with others.
Some are
taking micro-actions. Others are linking in ways that have mass momentum and
mass effects.
People
are entering into common understandings and agreements about local, regional
and global futures.
In this,
the social-life word is taking a lead
in energising transforming action within the political life world and the economic
life world!
People
are evolving common understandings and values while respecting valued
differences.
These
celebratory gatherings are also bringing together tribes and clans and other
groupings; collectives, and peoples, and even reaching out to leaders of
sovereign nations’ governance.
Some
of the interwoven themes (refer Paul Hawken’s Blessed Unrest) are:
a)
indigenous cultural wisdoms of
interconnectedness
b)
ecology
c)
social ecology
d)
environmental action, and
e)
social justice.
This new
form of social movement has spread around the world hardly noticed by
mainstream people - .the mainstream media and social commentators. Typically, they
do not have the modes of perception to notice it (refer Connexity Perception).
The
social planners, the administrators, the community development people, the
event management people, the bureaucrats and all of these types, if they do
attempt in engage with this new social movement, typically find all of their
skills and experience irrelevant and a hindrance. They may experience
dis-empowering of their zero-sum power (if I get more power, you get less). After
prolonged engagement they may end up absorbing authentic power (refer Authentic Empowering and Tapping into Alternative Sources
of Power).
And
there’s also a reaching out to non-state actors; the insurgents, the
separatists, the guerrillas, the freedom fighters and the like.
There’s a
passing on that, as in the old song lines:
The
times, they are a changing, and
Give
peace a chance.
The Movement engages in Community Mutual Help Action for
Wellbeing. This is happening towards
local, regional and global reform of life on earth.
Some precursors to this New Social Movement may be traced
to action documented in the paper Informal
Networks and New Social Movements that outlines the social relating based movements spreading through South America and
through the Asia Oceania Australasia Region since the 1960s.
From 1958 in Sydney, Australia psychiatrist humanitarian
barrister Dr Yeomans pioneered the use of community
of a particular kind as a medium for nurturing community mutual help action for wellbeing; refer Community Ways for Healing the World.
Yeomans has been recognised as a global pioneer in
evolving Therapeutic
Community (refer Glossary) by the Therapeutic Communities Open Forum in the
UK.
This document also extends the document Declaration of Governance and Law
that outlines ways for Global Reform of local, regional, and global governance.
This document also extends the themes in Dr Neville Yeomans’
1974 document On Global Reform -
INMA where INMA meant Intercultural Normative Model Areas. In the On Global Reform – Inma document Neville introduces some core values
guiding these new social movements as being:
a) peacefulness and harmony
b) ecological quality and abundance
c) economic wellbeing, and
d) social and political justice
The movement is about evolving the new
rather than opposing the old.
Neville Yeomans conceived of a three-stage Transition process (T1-T3) based upon the above four values in transforming towards a new epoch on earth:
Tl = Consciousness-raising in national Arenas
T2 = Mobilizing in Transnational Arenas
T3 = Transforming in Global Arenas
During the 1970s, T1 Consciousness-Raising began firstly among the
most disadvantaged of the area, including the First Peoples. Thus human relations groups on a live-in basis and in dispersed
networks began assisting both the growth of solidarity and personal freedom of
expression amongst such persons.
In initial experiences along these lines the release of fear and resentment within the
indigenous members against Europeans led to a level of understanding and mutual
trust both within the indigenous members, and between them and European
members.
A mutual awareness of humanness led to the development not of a
'social contract' but rather of a community agreement. In legal terms a legally
enforceable social contract may be contrasted with a morally enforceable, and
perhaps in future a cogent humane law agreement based upon shared and strongly
held values-based norms.
The next step was the
focussing of activities on the local Intercultural Normative Model Areas
(INMAs). This was accompanied by widespread T1 activities in the INMAs,
conducted largely by those trained by previous groups.
Aborigines and resonant others from all over Australia and
overseas visitors became involved. Over a number of years the population of the
INMAs have increasingly involved people from many cultures.
Informal Networking has been growing through the Australasia
Oceania Asia Region with news of healing ways that work passing in these
networked networks. The word ‘healing’
is used in the original sense of ‘to make whole’.
T1
Consciousness-Raising in National Arenas
In the 1960s, Dr Neville Yeomans and his
brother Ken with many others explored festivals, gatherings, ceremonies, and celebrations
as consciousness raisers, where themes were conducive to people having social
cohesion. Word was spreading of a global shift occurring - a new consciousness
bringing the vision of world peace, harmony, and prosperity. These gatherings
became places to informally network and spread network linkages. Refer ConFest
and the Next 250 Years - Past and Future Possibilities and Sociograms.
And there’s recognising spreading rapidly that a global money
system based upon an exponentially increasing debt, and the accompanying
slavery of indebtedness to a few with astronomical wealth and power violates
unalienable rights. So, people with values and capacity are preparing
alternative local, regional and global means of exchange, energy exchange and
local exchange trading processes and the like.
This social transforming action has been happening among
indigenous peoples’ linking with people well versed in action research in the
natural and social sciences in the Asia Oceania Australasia Region, the UK, and
wider afield. The focus in these extended networks of networks has been
exploring abundant thriving futures for earth and all life upon it.
A
feature of this New Social Movement is rumours networking. This is where news
of what has worked is passed on within networked networks with the invite to
explore and adapt these ways if you want to in your own contexts.
The signing of the final draft of a Treaty evidences the
Profound Agreement of peace and friendship that participants have already entered into.
Dr Yeomans work in evolving Informal healer networks in the Australia Top End in the 1970s are outlined in From the Outback. He writes of one mutual-help network forming with the name UP-INMA meaning Unique Peoples – Intercultural Normative Model Areas; referring to areas where people are exploring new norms for living well together.
As examples of
earlier treaties, in 1992 Unique Peoples Treaties were written and signed –
refer:
a) Inter-people Healing Treaty Between
Non-government Organisations and Unique Peoples
b) The Young Peoples Healing Learning
Code
From the
above two treaties emerged the idea of forming common understandings and agreement
between peoples and bodies coming together in gatherings from the 1960s
onwards. These common understandings may pass through peoples, cultures,
and societies right through to leaders
of sovereign nations around the world. These understanding may then emerge as
Treaties. One of these potential agreements became known as the Preliminary
UN-INMA Treaty that is included later in this document.
Criteria
were evolved during a series of gatherings as standards for sensing, feeling,
determining, and appreciating what may be included and excluded in drafting
this Preliminary Treaty and associated documents.
Given the implications of this massive and vital endeavour, these
Criteria were scrutinised for their appropriateness and then used for
benchmarking during drafting the Preliminary Treaty. This Treaty may be called
The UN-INMA Treaty where:
a) UN refers to Unique Nurturers
or Unrepresented Nations, and
b) INMA refers to Intercultural
Normative Model Areas.
Note that these Criteria are essentially inter-connecting,
inter-depending, inter-affecting, inter-relating, and inter-weaving, and the
associated documents take this same form.
Following are the Criteria:
1)
This
preliminary version of the UN-INMA Treaty has to provide a wise-values frame
around Treaty Gatherings and offer profound glimpses of what rich agreement
attendees may generate between themselves such
that transforming occurs in the very process of coming to Agreement.
The final version of this Treaty for ratifying and
signing will evidence the Agreement
that attendees have already come to as
attendees immerse themselves in gathering, engaging in ceremony and celebrating
prior to the ratifying and signing ceremonies.
The final Treaty may be very close to this Preliminary
Treaty.
2) This Preliminary Treaty and the Treaty Gatherings have to
contribute to creating a shift in human
affairs towards engendering (to bring forth) a major bio-cultural shift – evolving humanity away from homo aggressans (aggressive people)
and towards homo sapiens amans (wise loving people) - a shift to a world where all of
humanity in bringing wellness to ourselves and all life forms on planet earth
are continuing to live
well together based upon value priorities including:
a) supporting humanities’ unalienable rights
b) moving away from opposing
towards flowing well together
c) peacefulness and harmony
d) ecological quality and abundance
e) economic wellbeing, and
f) social and political justice.
and
the equity, friendship, freedom, prosperity, abundance
that flow from these priority values in wise action.
The
emerging and varied nurturing community action for wellbeing based bio-cultural ways of differing locales and
regions may be universal in their locales, and the bio-social within them
varied, while the new bio-psychology is emerging with the potential for
infinite individuation like the loving mother nurturing the individuation of
her children. New forms of psychological experience emerge as the self
evidencing outcome of living well in evolving local, regional, and global
nurturing community for wellness throughout earth.
3)
This Treaty has to contribute to consciousness
raising creating significant changes to current sovereign nation state and
sovereign micro-nation behaviour. Sovereign nations and other entities, from
the very powerful to the very weak cannot
continue their current practices. Things have to change.
4)
This Treaty has to be worded so as to be attainable,
desirable, and durable:
a) Attainability - the plausibility and credibility of achieving
sufficient societal and structural leverage;
b) Desirability - harmony of likely actions with value priorities;
c) Durability - likelihood of enduring global shifting to a new
paradigm (refer Glossary) embodying value priorities detailed in these
criteria.
5)
While the Treaty
has to meet Criteria 4, namely being attainable, desirable, and durable, it also
has to be, from time to time, an evolving document without ever being
compromised, as people realise and exercise their unalienable rights
to self-determination and governance.
6)
Nation states,
especially the very powerful have habitually imposed, and they also have a very
long history of being preoccupied with ensuring that their national interest is
maximised at the expense of others. Their every
action on the international stage is put through the filter of national
interest.
Sovereign nation states have been engaging in extra-judicial,
covert, false flag, & black operations, as well as engaging in harsh brutal
smashing for subjugating.
Very weak nations and non-state actors have evolved their own
processes for taking advantage of other nations and people using
un-conventional warfare.
Given the above and recognising
that the world currently has extreme inequality in the power of nation states,
and that the powerful think that power is their unquestionable right, this
Treaty has to convey massive benefits
to the currently powerful and weak alike such that it is acceptable to all.
7)
This Treaty has
to:
a) firstly, embody and embrace loving, caring, and nurturing along
with a profound respecting of difference, while also respecting humanity’s unalienable
rights, including the right to determine differing ways of living, and
differing local governances that collaborate with locals from other localities
in forming regional and global governances, and
b) secondly, it has to have humane caring processes for engaging with
those who at first reject this Treaty;
c) thirdly, it has to create a context between and within sovereign
nations for humanity in all of its differences to evolve together the incoming
epoch on earth;
d) fourthly, it has to do all of this without triggering financial
and societal collapse.
8)
This Treaty, in
bringing together sovereign nation states that have all manner of laws, systems
of law, or breaking down of law, or lawlessness, has to embody, as the Law
above all law, the wellness of earth and
people.
9)
This Treaty
cannot take away people’s unalienable rights while claiming to recognise and
protect their unalienable rights.
This means that this Treaty must not be prescriptive in detailing
a New Paradigm.
This Treaty has to set the scene and support a mood and climate
for a New Paradigm to emerge through people of the world taking back ability
over their lives in exercising their unalienable rights.
10)
The Treaty has
to allow space for both universal input and scope for difference. No entity
can impose their universal recipe on everyone else. Oppositional reaction would
inevitable occur.
11) It follows that this Treaty cannot
impose the beliefs, views, feelings, ideas, and passions of the few on the
many. In nature, wombats remain wombats and engage in
wombat way. Creatures maintain their differences and differing ways of living.
That is nature’s way.
12) In fitting the preceding Criteria, the Treaty has to result in
local, regional, and global transitioning that is peaceful, loving, caring, and
nurturing. It has to generate a loving caring mood. Hence, it must not be a smashing of the existing power
structure, and then using control of global finance to impose a new power
structure; that is repeating the current failed World Order Model and repeating
old paradigm behaviour!
The sudden collapse of our taken-for-granted really throws people.
Smashing the ‘old’ system has a very high probability of ‘letting loose the
dogs of war’ spreading mass contagion of a mindless destruction.
13) This Treaty must make the minimum of changes to the existing
taken-for-granted while meeting all of the other Criteria of this Treaty.
14) The Treaty has to recognise, support, and contribute to
consciousness raising that has already
been extensively happening on the margins for ages; behaviour change,
mobilising of transitioning, and transforming starting in human relating in the relational social spheres of life (mutual-help and self-help) and spreading
through the economic and political spheres of life in the many and varied
located contexts on earth.
15) The Treaty has to recognise that people immersed in the old
paradigm have little capacity to comprehend anything outside of their
comprehension. Thomas Kuhn who introduced the concept ‘paradigm’ was
identifying that people have a very particular shared ‘window’ or ‘world view’
that is an explanatory framework for everything in the view. ‘Paradigms’
include never-questioned ways of knowing, theories, methods, as well as the
content of the shared knowing. Paradigms are very resistant to change. For
paradigm holders, typically, if they do not comprehend it, it’s a sham and
nonsense. New paradigm consciousness is
for many powerful people, outside their comprehension. Hence, the Treaty has to
engage old paradigm people while working with the free energy of the emerging
consciousness.
To paraphrase Thomas Kuhn who
introduced the concept ‘paradigm’, old paradigm people typically live lives parallel
to new paradigm people and take their version of the old paradigm with them to
the grave. People with the emerging new consciousness recognise anomalies -
where happenings are no longer accounted for by the old paradigm and they begin
transforming and entering into an emerging new paradigm.
16) The Treaty has to allow room for the emergence of new
hetero-paradigms; that is, multiple differing paradigms of living well together
(cleavered unity - as in ‘united in
separateness’) that are the natural consequence of people exercising their
unalienable rights. This entails inter-paradigm perception something that
interculturals tend to be evolving.
17) In fully recognising humanity’s unalienable rights to determine
how they live with each other and to determine their own forms of governance,
this Treaty cannot specify, direct, or control sovereign nations’ in their ways
of administering their respective nation states like global finance does today.
That would maintain the dominant, imposing, and dominating aspect of the old
flawed World Order Model.
18) While this Treaty is an agreement between sovereign nations, and peoples including Unique Peoples, it
has to recognise that we all live in a massively interconnected world, and that
what happens within a sovereign nation
can have massive detrimental effects outside the sovereign nation.
In recognising this, Signatories
also agree to some limits on things that happen within their respective
sovereign nations.
19) The Treaty has to set in motion a return of the common-wealth
value of the planet to the people in ways that inevitably result in a peaceful,
caring loving transitioning in the many spheres of life and that does not cause
consumption, waste, and exhaustion of earth’s resources to the detriment of
future generations.
20) This Treaty cannot attempt to transform people’s behaviour or
spread love by legislation and regulation. Such an attempt will fail. The wise
of the Ages have embraced values-based guiding principles over and above laws
and regulation.
Evidence demonstrates that humane
caring networks at the margins do
have transforming processes that work in the many spheres of life through
people engaging in self-help and mutual-help in exercising their unalienable
rights, and rights linked to unalienable rights.
21) This Treaty has to have what’s called face validity; that is, it
has to immediately make sense and be acceptable to people.
22) This Treaty has to have all, or nearly all sovereign nations
signing, especially the powerful nations.
23) This Treaty has to create social cohesion rather than
polarisation. Example: collaborating and cooperating rather than bickering and
war.
24) This Treaty has to have a loving caring relational mediating in
resolving differences, and at worst, contain process for addressing/living well
with current and potential non-compliers.
25) The Treaty has to fit all of the sovereign nations involved such
that they can, without compromising Treaty Articles, readily ratify and
implement it within or alongside their current constitutions and
legal/regulatory systems.
26)
The Treaty has
to have scope in the longer term to be able to explore a world that does not
have the hardly noticed carryover of old paradigm impositions of institutions,
concepts, and practices.
One example, is exploring futures that have alternatives to the
notion ‘nation’ that is today a universal.
Other modes of groupings and collectivities may be explored, as is
an unalienable right. Another example is a world that tempers the dominant
world’s pervasive use of control through categorisation – pervasively using
splitting, departmentalising, sectorising, and disconnecting – rather, moving
towards holistic modes of sense making and engaging that mirror the
interweaving and co-mingling of nature.
27) The Treaty must not have undesirable unintended implications and
consequences.
28) The Treaty has to have a pervasive loving caring nurturing feel to
it with themes expressed in the positive with scarce reference to former times.
29) The Treaty has to recognise
procrastination as a form of non-compliance.
30) The expression and language in the Treaty must be universally
acceptable.
31) Most importantly, the Treaty must not remove unalienable rights of
people in their various groupings and places to determine their own governance.
The following Preliminary Treaty may be used in organising Treaty
Gatherings.
It has been in the process of evolving since the late 1950s and
has be woven together to meet every one of the above 31 Criteria.
Overview
A Treaty towards evolving
a new epoch emerging with self governance upon planet earth focusing on:
a) peacefulness and harmony
b) ecological quality and abundance
c) economic wellbeing, and
d) social and political justice
and
also the:
a) equity
b) friendship
c) freedom
d) prosperity, and
e) abundance in the world
that tends to flow from these value
priorities in loving wise action, as is embraced by the term ‘haharusingo’
used by the Raitaku people of South West Bougainville meaning loving wisdom in action.
PREAMBLE
Towards
evolving our world together wherein all nature and human nature is thriving and
remains so into a beautiful future for our planet and all life upon it.
Whereas recognising that unalienable rights
of all members of the human family are the only foundation for a New Paradigm (refer Glossary) of:
a) peacefulness and harmony
b) ecological quality and abundance
c) economic wellbeing, and
d) social and political justice
and
the:
a) equity
b) friendship
c) freedom
d) prosperity, and
e) abundance in the world
that
flows from these value priorities in wise action, and
Whereas dominant and Western governance models have failed to achieve the healing, learning, equality, fairness and development objectives; and
Whereas some sovereign governments, corporations and other bodies
have imposed dominant governance and development models, programmes and values
in their projects which have contributed to the destruction of the environment
and of Unique Peoples cultures and populations; and
Whereas NGOs respect the evolving declarations, charters and
treaties of Unique Peoples, recognise Unique Peoples' rights to
self-determination, rights to traditional territories, and to cultural,
healing, identity and collective human rights,
Whereas humanity has rejected the current system of injustice and inequity and has called for a system based upon freedom and equity of all in love, and
Whereas it is essential to ensure
relational friendship of all humanity for arriving at a universal understanding
of the fullness of unalienable rights of women, children, and men, and
Whereas the Contracting Parties have
pledged themselves to carry out in co-operative collaborating with one another,
the promoting of universal respect for, and observance of unalienable rights,
and
Whereas sovereign nations have devalued and
imposed their own values and culture on First Peoples, and
Whereas a common understanding of these unalienable
rights and freedoms and their underpinning of humane caring norms is of the
greatest importance for the full realization of this pledge,
THE
UNDERSIGNED PARTIES HEREBY RECOGNISE AND AFFIRM THE FOLLOWING:
This UN-INMA Treaty is concluded by and between the Signatories who have come together to nurture abundance, connectivity, equity, friendship, freedom, harmony, justice, love, and prosperity in bringing the people of the world together in lasting peace and harmony.
There is agreement between all
Signatories that restoring and repairing any harm, loss or damage that has been
caused will now be undertaken.
The Signatories to this Treaty are enacting international co-operation and are committed to:
a) love
b) peace and harmony
c) equal and mutual respect
d) integrity
e) ecological quality and abundance
f) economic wellbeing
g) social and political justice
and the:
a) the equity
b) friendship
c) freedom
d) prosperity, and
e) abundance
that flows from these value priorities
in wise action:
a) by the acceptance of obligations of creating:
i.
peace and
harmony;
ii.
a new financial
system that recognizes the current system as fraudulent and responsible for
debt-slavery and usury of the people of the world;
a) by the sustaining of open, just and honourable relations
between nations;
b) by the scrupulous respect of this Treaty;
c) by sovereign nations and people recognising that wellness
of earth drafting, redrafting, repealing, ratifying, and refreshing all other laws,
all agree to this covenant of peace and friendship.
FOR THESE PURPOSES THE SAID SIGNATORIES AGREE AS FOLLOWS:
THE UNDERSIGNED PARTIES HEREBY RECOGNISE AND AFFIRM THE
FOLLOWING:
Article 1. Sovereign nations and people recognise that the wellness of earth and people is the Law above all laws, and use this Law as a guiding principle in drafting, redrafting, repealing, and ratifying all laws.
In order to promote international co-operation
and to achieve peacefulness and harmony, ecological quality and abundance,
economic wellbeing, social and political justice, and the equity, friendship, freedom,
prosperity, and abundance that
flows from these value priorities in wise action:
We sovereign nations and people
undertake to respect and preserve the unalienable rights of all women,
children, and men such as are recognised as inherent to the human condition and
to recognise and protect them by embracing the following Directive Principles
of Nation State Policy (Directive Principles) (refer Glossary) in drafting, redrafting, repealing, and ratifying law and
regulations, as well as in conduct:
Towards sustaining the Wellness of Earth, People and all life forms:
a) Do no harm,
b) Cause no loss or damage, and
c) Do not impede or infringe upon the freedom of another.
This Treaty recognises, supports, and contributes:
a) towards the emergence of a new geisteswissenschaften
throughout earth - meaning a new
spirit of the social life world,
b) away from the imposing of the economic life world, and imposing of
the political life world, and the imposing of money, and
c) towards more life, joy and wellbeing in our living.
Hence, this Treaty:
a) recognises
b) supports, and
c) contributes
towards transformational consciousness raising that has been extensively happening at the
margins for ages:
a) Consciousness raising and behaviour change (T1)
b) Mobilising (T2), and
c) Transforming (T3)
starting in human relating in the relational social spheres of life (mutual-help) and spreading through the many
and varied economic and political spheres of life throughout
earth.
Signatory
sovereign nations will follow this Article 1 when drafting, redrafting,
repealing, and ratifying legislation and regulation, and in their conduct.
Particularly will they reflect these three principles in any law
and behaviour relating to maintaining conduct and correcting deviancy processes
when individuals breach Article 1 within their respective nation states, with
an emphasis on evolving humane caring
residential and non-residential Therapeutic Communities (Glossary) and Well Living Processes and Places (Glossary)
as alternatives to criminal and psychiatric incarceration.
These Directive
Principles shall not be enforceable
by any court, but they are nevertheless fundamental in the governance of nation
states.
It
shall be the duty of the nation state Signatories to always apply these
Directive Principles of Nation State Policy in drafting, redrafting,
repealing, and ratifying all laws and
regulations at all levels of government and governance within said sovereign
nations, and to apply these Directive Principles in all their conduct.
In
recognising unalienable rights, the Undersigned pledge to embrace and follow the
above principles.
Sovereign nations in drafting, redrafting, repealing, and ratifying law and regulations, and in the delivery of services (doing things for people), will actively support and establish a climate for a New Paradigm to emerge that includes people respecting earth and all life forms, doing things for themselves in self-help and mutual-help in exercising their un-alienable rights.
This
Treaty towards a New Paradigm throughout earth, though binding upon the
Signatories to this Treaty, is a Transitional Treaty that may, along with the Directive Principles be further evolved,
without compromising its integrity, by people of earth exercising their
unalienable rights.
Article 2. The sovereign nations and people who ratify the terms of
this Treaty entered into this Treaty to deliberate, determine, and act to
fulfil the aforementioned purposes.
Our UN-INMA Treaty is hereby established
in recognition of the primacy of consciousness, the holistic interconnectedness
of all life, the recognition and acceptance of the individual sovereign
condition, and towards the wellness of earth, all people and all other life
forms on earth.
Another fundamental under-standing is that there is
difference in humanity and this difference profoundly enriches our individual,
communal, and collective experience. There is separateness in our unity, and
unity in our separateness.
Towards
harmony, friendship, and peace, sovereign nations and people in conduct as well
as in law and regulations support the
evolving of humanity away from homo aggressans (aggressive people) and towards
homo amans (loving people).
Processes that work in supporting this evolving will be
freely shared between all sovereign nations, and people that may use or adapt
them to their local contexts.
Article
3. As Members of this Covenant of Friendship, harmony and
peace we the sovereign nations and people by our own free will, undertake to:
a) live in accordance with the Treaty Directive Principles set out in Article 1 and to not prevent others from doing the same;
b) cause no harm, loss or damage;
c) not impose our will upon others;
d) mutually assist one another to advance our own loving
evolving and that of humanity as a whole.
Article 4. We the sovereign nations and people undertake to uphold
the Treaty and always apply the Directive Principles in drafting, redrafting repealing, and ratifying
all laws and regulations.
Article 5. We the sovereign nations and people undertake to respect
and preserve planet earth in all its richness ensuring abundance and prosperity
for future generations.
the above
statements are hereby agreed to and affirmed.
Signed at:
On:
By the following parties to this Treaty:
Directive Principles of
Nation State Policy
A concept
adapted from the Indian Constitution and the Burmese Constitution.
Extegrity
Having
extensive integrity
Geisteswissenschaften
A German term meaning the spirit
of the social life world.
Haharusingo
a term used by the Raitaku people of
South West Bougainville meaning loving
wisdom in action.
Paradigm
A term
introduced by Thomas Kuhn in his 1962 book The Structure of Scientific Revolutions suggesting
that certain scientific works provide an open-ended resource: a framework of
concepts, results, and procedures within which subsequent work is structured.
Normal
science proceeds within such a framework or paradigm. The Merriam-Webster
Online dictionary defines this usage as ‘a philosophical and theoretical
framework of a scientific school or discipline within which theories, laws, and
generalizations and the experiments performed in support of them are
formulated; broadly: a philosophical or theoretical framework of any kind.
Therapeutic community
A
therapeutic community is a process in which the community itself, through
self-help and mutual-support is the principal means for promoting personal
change.
In a
therapeutic community residents and staff participate in running the community,
contributing to a psychologically and physically safe learning environment
where change can occur.
Refer Therapeutic
Community Pioneers – Dr. Neville Yeomans. Internet source sighted Oct 2014.
Wellbeing well and wellness
Wellbeing
implies wholeness - being well. Enriching well being is a generative action.
Wellbeing includes well being in all its forms including but not limited
to:
§ communal
§ connecting
with and to place
§ economic
§ emotional
§ environmental
§ family
§ habitat
§ inter-cultural
§ inter-personal
§ physical
§ psycho-social
§ spiritual
and
includes merging with the well being of the Earth and all life forms. General
wellbeing may be a function of the interaction of some, or all of the above
forms of wellbeing.
Resonant Links:
o Declaration of Governance and Law
o
Government and Facilitating
Grassroots Action
o Recognising and Evolving
Local-lateral Links Between Various Support Processes