Welcome Lets face it capitalism for several centuries has not delivered the goods or minimum necessities to all peoples. This is a ridiculously and agonising time period for which people have had to suffer. The superstitious economists' reliance on the 'invisible hand' is such an irrational and nonsense proposition that no serious or rational person can surely believe in it. It shows the superficiality of thought in the conservative capitalist countries and those who rule in them. Now, new forums are developing that will finally show people that economics cannot be based on superstitions and wild ideas that have no practical basis in terms of human welfare. Protest is healthy and wise and vital for human well-being as also shown in another short article below. Although simple it makes good sense - as community is what counts. But one must always come from the perspective of a giver to society if one is to lead. Some basic points are made about leadership and from there the concept of the socio-spiritual revolutionary is also developed (see quotes below), which again indicates that health in the physical, mental and intuitive/spiritual realms of life is required of individuals to ensure their actions are socially healthy and that society can progress. Lastly, brief mention of a new book is made that is coming out soon, which has forwards and comments by leading activists in North and principally South America. Much work still needs to be done in developing these important concepts of leadership in society. This is a mere start, and so the format is kept simple with basic points and things to ponder. A multicultural and universal emphasis exists. Leadership and its definition is not purely a Western affair. The real duty lies in us all and once we develop that duty and attitude the basics are elaborated from within our selves. --- Protesting May Be Good for Your Health LONDON (Reuters Health) - Taking part in protests and demonstrations can be good for your physical and mental health, a new British study suggests. Psychologists at the University of Sussex found that people who get involved in campaigns, strikes and political demonstrations experience an improvement in psychological well-being that can help them overcome stress, pain, anxiety and depression. The finding fits in with other studies suggesting that positive experiences and feeling part of a group can have beneficial effects on health. "Collective actions, such as protests, strikes, occupations and demonstrations, are less common in the UK than they were perhaps 20 years ago," researcher Dr. John Drury said in a statement. "The take-home message from this research therefore might be that people should get more involved in campaigns, struggles and social movements, not only in the wider interest of social change but also for their own personal good." The results emerged from in-depth interviews with nearly 40 activists from a variety of backgrounds. Between them, they had more than 160 experiences of collective action involving groups of demonstrators protesting against a range of issues. These included fox-hunting, environmental damage and industrial matters. Volunteers were asked to describe what it was about taking part in such collective action that made them feel so good. "Many published activist accounts refer to feelings of encouragement and confidence emerging from experiences of collective action," said Drury. "But it is not always clear how and why such empowerment occurs, so we aimed to explain what factors within a collective action event contribute to such feelings." He said the interviews revealed that the key factors were that participants felt they had a collective identity with fellow protestors. They also derived a sense of unity and mutual support from taking part. Such was the strength of the feelings they experienced that the effects appear to be sustained over a period of time. "Empowering events were almost without exception described as joyous occasions," said Drury. "Participants experienced a deep sense of happiness and even euphoria in being involved in protest events. Simply recounting the events in the interview brought a smile to the face of the interviewees." --- Ideal Leadership Dada Maheshvarananda The knowledge of leadership has greatly developed during the last few decades, both in activist circles and, especially, in the business world.1 A position of leadership gives one an unusual degree of influence over others, but that influence may be either positive or negative. Studies in capitalist enterprises show that the actions of the leader account for up to 70 percent of employees' perception of the climate of their organization. Great leaders are forged through great struggle. Oppression and imprisonment have molded great leaders of modern times, such as Martin Luther King and Malcolm X from the United States, Andrei Sakharov from Russia, Anwar Sadat from Egypt, Vaclev Havel from Czech Republic, Aung San Suu Kyi from Burma, Rigoberta Menchú from Guatemala, Xanana Gusman from Timor and Nelson Mandela from South Africa. The path of revolution is the most difficult path of all, and on it we will encounter greater and greater risks and challenges. However, the greatest enemies that we will face are our inner enemies and bondages: our complexes, weaknesses and fears. We are all afraid of failure and of looking bad in front of others. On this path, we will eventually find ourselves confronted with whatever things we fear - we need to courageously face these fears and overcome them. Our inner work of a leader is very important. The process of auto- analysis is essential to our inner progress, evaluating our mistakes each day and struggling to overcome our defects. The downfall of many revolutionaries is the desire for small comforts and security. The powerful spirit of spiritual struggle can help to overcome such desires. Rather than avoiding physical and psychic clashes, we need to confront them and embrace them for our personal transformation and development. There is an ancient truth that what we despise in others, the qualities that we hate, are actually within us. Every human being has the same mental propensities. People naturally tend to project what they hate within themselves onto others, seeing those who disagree with them as enemies, and getting into heated arguments and bitter conflicts. Projection is a trick that the mind plays to avoid facing the enemies within. There is a way that you can look for this tendency in yourself. Think of someone or some people with whom you have the greatest difference of opinion. They may have done something wrong; you or others may have felt hurt by their actions. But if you feel emotions of hatred or anger or superiority when you meet them, then that is a problem that you have to confront and overcome. While we may disagree with someone's actions, and while we should fight against immorality and injustice, we must not confuse the actions with the person. PR Sarkar the founder of PROUT counseled that, "Even while dealing with persons of inimical nature, one must keep oneself free from hatred, anger and vanity." The feeling of jealousy should be overcome by super-imposing the idea of friendliness towards that person. Hatred should be overcome by compassion and forgiveness, envy by praise and encouragement. This is certainly not easy, but it is fundamental. True leaders empower others to be great. They encourage and praise their accomplishments. Such leaders know that "who I am" does not depend on "what I do", or on titles or positions. As loving parents are proud of the accomplishments of their children, these leaders show joy when others become great, too. Emotionally Intelligent Leaders Effective leaders must develop what Daniel Goleman calls "emotional intelligence". This concept explains how some people may be brilliant intellectuals, with vast knowledge and skills, yet still be unable to understand, or be sensitive to the impact of their actions on others. Those who lack emotional intelligence are unaware of how others feel. Ideal leaders are "visionary," "coaching" and "democratic," and rarely use the less effective "pace-setting" and "commanding" styles.2 Most people communicate more easily with others from the same cultural background. Yet in the struggle to change the world, we will have to live and work with people from different races, cultures and nations. Cultural clashes, translation difficulties, misunderstandings, disagreements about values and different ways of seeing the world are very real phenomena that many leaders must confront every day. Neohumanism teaches us that we must overcome false superiority based on geo-sentiments and socio-sentiments. Ideal leaders treat all people as their brothers and sisters, dealing fairly with everyone based on principles and individual merit. Field Marshal Mackenshaw from the modern Indian Army says something interesting. He advises what is also appropriate for revolutionaries: "If you push yourself even harder than your soldiers, and if you don't take yourself too seriously, they will follow you anywhere." Another important principle for all leaders is to set an example by individual conduct before asking others to do the same. Unfortunately some leaders become arrogant. They feel that because their cause is the greatest, therefore they are the greatest, too; but this is not necessarily so. Arrogant leaders lack sensitivity, caring little for the feelings and values of others. True leadership means that instead of developing ego, we develop humility. A leader who is humble gives joy and inspiration to others. Everyone likes and respects a humble person, but nobody likes nor respects an arrogant person. Leaders who are insecure are threatened by the success of others. Some men feel threatened by the achievements of women and may even try to put obstacles in their path to diminish their success. Insecure leaders, both men and women, often become fiercely competitive, viewing the progress of another project as a humiliation of them. Though healthy internal competition can inspire people to work harder, we also need the spirit of coordinated cooperation. Insecure leaders are also afraid of losing control. They are afraid to hear complaints or criticism, of doing things a new way, of challenge and change. They are afraid of failure. They do not realize that we can learn from every failure, that every unsuccessful effort is an opportunity for our personal and collective growth. They fear that admitting a mistake and apologizing for it will mean a loss of face. On the contrary, an honest apology for an error along with a willingness to make up for it, whether it was done knowingly or not, heals hurt feelings and often increases our esteem in the eyes of our peers and the public. How to Inspire Others and How to Inspire Yourself Inspiration is vital for revolutionaries. We receive no material compensation at all. The only fuel we can get to serve others and to sacrifice for a noble cause is inspiration. Without it we feel like giving up. How can I inspire new people to join this struggle? How can I inspire my fellow activists to carry on? And, most important, how can I inspire myself? There are several ingredients for inspiration. 1. Intuitional Practices: Daily meditation strengthens our mind and opens us to the source of all inspiration and wisdom. The more time we devote to it, the more we feel inexplicable peace and joy. The company of other spiritualists also helps immensely to keep the mind inspired and growing. 2. Positive Outlook: From a spiritual perspective, all obstacles and difficulties help us to reach our goal. Both individually and organizationally, we learn more when things go wrong. We should never allow ourselves to become discouraged when we suffer a loss. By redoubling our efforts, we can make it up. 3. Enthusiasm: To inspire, we must be dynamic, cheerful and full of energy. When we speak to others in an exciting and dramatic way, we can transfer some of the thrill and exhilaration of this incredible movement to change the world. There is an old French saying, "Miracles happen to those who believe in them." We need to open our eyes to the fantastic adventure that is taking place all around us everyday. 4. Actively Collect and Communicate Good News from Around the World: From the dawn of our species, human beings want to belong to a big group. Being part of a popular movement gives a feeling of success and security. Yet our humble efforts sometimes seem too insignificant to have any effect on our local community, what to speak of changing the world. It is only when we expand our vision to see all the efforts and projects in every country of the world that we can realize how large the global effort to make a better world is growing. By hearing and telling others of the successes of our movement, we can realize how strong we really are. This is an ongoing, life-long process. 5. Invite Creative Expression: Our collective struggle demands that we use all the potential we have. Recognizing that different people have diverse experiences and abilities, we should invite them to express their talents in a creative way. When people are allowed to discuss freely and frankly, to ask sincere questions to their heart's content, they can learn and develop more in the spirit of Neo- Humanism. New ideas and new ways of doing things, if carefully planned, breathe fresh life into tired activists and generate enthusiasm. And the resultant new experiences will challenge and empower people to take risks and overcome their fears. 6. Laugh Together: There is an old proverb, "If you take yourself too seriously, no one else will." A good sense of humor is one of the loveliest qualities that spiritual leaders can have. Those who spent time with Sarkar remember well how often he lightened our feelings with a funny story or sweet joke. Sometimes he made us laugh so hard that our sides hurt and tears came to our eyes. Always his jokes were an invitation for everyone to relax and laugh together as one family. So, considering the above, socio-spiritual visionaries who have risen above their class interests (whether economic, social or psychological) can smooth society's progress. Their role is as working in the "nucleus" of the social cycle, assisting each group to develop and lead society in turn. As soon as signs of social decay or exploitation appear, the revolutionary must apply sufficient force to accelerate the transition to the next phase of the collective psychology of society, thus decreasing periods of turmoil. Prout's model of leadership seeks to harness the dynamic forces of humanity in a positive way. Prout utilizes the individual and collective potentials on all levels - physical, psychic, social and spiritual - and synthesizing them to create an ever more progressive and vibrant society. Endnotes: 1 See Rules for Radicals by Saul Alinsky (Vintage Books, New York, 1989); Organizing for Social Change: Midwest Academy Manual for Activists by Kimberley Bobo et al (Seven Locks Press, 2001); Primal Leadership by Daniel Goleman et al (Harvard Business School, Cambridge, 2002); The 7 Habits of Highly Effective People by Stephen Covey (Simon and Schuster, New York, 1990). 2 Ibid. --- LEADERSHIP P R Sarkar Socio-spiritual revolutionaries are those whose all-round efforts are directed towards the attainment of Inner Happiness - Bliss. They are strong in morality and always ready to wage war against immoral activities. Those who strictly adhere to the principles of morality, are ensconced in sacrificing service and are ready to wage war against immoralists - they are socio-spiritual revolutionaries who base their lives on ethical action. Only those socio-spiritual revolutionaries are safe from destruction and extinction who can work for the welfare of the human society. Therefore, it becomes the prime duty of everyone to make themselves and others socio-spiritual revolutionaries. ("The Future of Civilization," Cosmic Society, 1967) Socio-spiritual revolutionaries will wage a ceaseless, pactless struggle against immorality and all sorts of divisive tendencies. Those who pose to be righteous (dharmic) but are timid with the spirit of fight cannot be called socio-spiritual revolutionaries. ("The Future of Civilization," Cosmic Society, 1967) The function of the socio-spiritual revolutionary shall, therefore, be to see that the dominating or ruling classes do not have any scope for exploitation. The moment one class turns to be exploiters, the life of the majority becomes miserable; a few enjoy at the cost of many whose lot is only to suffer. More than that, in such a stage of society, both the few and the many get degenerated. The few exploiters degenerate themselves due to excess of physical enjoyments, and the many exploited cannot elevate themselves because all their energy is taken up in mundane problems and all their mental waves are always tending to attain psycho-physical parallelism, thus getting day by day cruder. Hence for the physical, mental and spiritual welfare of the administrator and the administered of the society as a whole, it is essential that no one should be given any scope to exploit the rest of society. (Idea and Ideology, 87) Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of morality, are socio-spiritual revolutionaries. (Idea and Ideology, 85) For those who lack in physical pabula, minimum requirements will have to be guaranteed; otherwise they will become sinners. If you don't give, you will meet your waterloo. If your neighbor's house is on fire, your house will also catch fire. To issue minimum requirements to everyone, both strong administration and intellectual approach are necessary. Those who will do this will be called socio-spiritual revolutionaries. In the absence of socio-spiritual revolutionaries, society cannot survive. ("The Three Causes of Sin") People will recognize socio-spiritual revolutionaries by their conduct, their devotion to service, their dutifulness and their moral integrity. These socio-spiritual revolutionaries will declare firmly, "All human beings are of the same class", "All human beings have equal rights", "All human beings are brothers and sisters." These socio-spiritual revolutionaries will give a stern warning to the exploiters of the society: "Human exploitation will not be tolerated. No exploitation will be allowed on the pretext of religion." Rallying around the saffron flag, a symbol of sacrifice, they will devote themselves to the service of widely scattered units of the human society and proclaim loudly, "Human beings of the world, unite!" (Problem of the Day, 59) Today I extend my earnest request to all reasonable, virtuous and moral fighters that they form a good, well-disciplined socio-spiritual and revolutionary society without further delay. These socio-spiritual revolutionaries shall work for the good of all countries, for the all-round emancipation of all humanity. ("The Three Causes of Sin") The socio-spiritual revolutionary is not an inactive witness. S/he is an active participant to see that no person or class exploits the rest. For this, the socio-spiritual revolutionary will have to strike at the source of the power which is tending to become the exploiter. (Idea and Ideology, 88) Those who have a correct philosophy and a correct intuitional practice based on the principles of morality will be the guiding personalities of the society of tomorrow. It is the duty of the conscious people to snatch away the mundane power and intellectual leadership from the hands of political hypocrites. Hypocritcal politicians are of no use to the society because they are engaged in mudslinging and nothing else. If the socio-spiritual revolutionaries (spiritual moralists) get active mass support, revolution is bound to come. (Problem of the Day, 48) To a socio-spiritual revolutionary, the value of human life surpasses all other values. Be it state or scripture, society or religion, the significance of everything lies in developing humanity to the optimum point through knowledge, culture, health and affluence of life. It is for the unfoldment of humanity that civilization has so many impediments, the state presents various forms, theories multiply and the scriptures abound in ordinances and regulations. What does the state stand for, what is the use of these regulations, or what are the marvels of civilization for, if humanity is deprived of manifesting itself, if human beings do not get any chance to build a good physique, to invigorate their intelligence with knowledge and to broaden their heart with love and compassion? Instead of leading humanity to the goal of life, if the state stands in the way then it cannot command loyalty, because humanity is superior to the state. ("Social Value and Cardinal Principle") A socio-spiritual revolutionary may not like a person, but if one is honest, the socio-spiritual revolutionary will not agitate against him or her. A socio-spiritual revolutionary may like a person, but if s/he is dishonest, the socio-spiritual revolutionary will take suitable measures against him or her. ("Social Value and Cardinal Principle") Problems will not be solved only by making a useless fuss over them. Only the spirit to fight against all odds can solve the problems confronting humanity. March ahead and wage a struggle against all difficulties, all impediments. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. Be socio-spiritual revolutionaries and make others also socio-spiritual revolutionaries. ("The Future of Civilization") It is far too easy to talk big about revolution. Such gasconades - such tall talks may easily strike the listeners with wonder and may also draw applause from them, but to bring about a real revolution is not at all easy. The pioneers of a revolution will have to learn discipline, take proper training for the revolution, build their character, be moralists - in a word, they will have to be socio-spiritual revolutionaries. (Human Society II, 125) The persons who can dedicate their all to the thought of the great and inspiration of the Supreme are verily the greatest heroes. Such heroes, indeed, are virtuous and they alone are capable of taking human history from darkness to light. (A'nanda Va'nii, January 1965) Socio-spiritual revolutionaries will have no rest, ever. A time will never come in the life of a socio-spiritual revolutionary when he or she will relax in an arm chair and say, "Ah, I have nothing to do today. Let me rest awhile." In this first phase of human history, the socio-spiritual and ethical society has not yet formed itself. In the absence of a socio-spiritual and ethical society the social cycle is moving on its natural round. In every age, the government of the predominant class becomes exploitative, and thereafter comes evolution or revolution. For lack of the assistance of socio-spiritual revolutionaries, the foundation of human society is lacking firmness. Today all reasonable, virtuous and moral fighters should form a good, well-disciplined socio-spiritual and ethical society without further delay. The socio-spiritual revolutionaries will work for the good of all countries, for the all-around emancipation of all humanity. The downtrodden humanity of this disgraced world is looking up to the eastern horizon, awaiting the socio-spiritual and ethical consciousness and advent with earnest zeal and eagerness. Let the cimmerian darkness of the interlunar night disappear. Let the human being of the new day of the new sunrise wake up in the world. (Human Society II, 132) --- AFTER CAPITALISM - PROUT'S VISION FOR A NEW WORLD Dada Maheshvarananda "Prout's cooperative model, sharing the resources of the planet for the welfare of everyone, deserves our serious consideration." from the Foreword by Noam Chomsky Contributors include: Marcos Arruda, Ravi Batra, Frei Betto, Leonardo Boff, Mark Friedman, Johan Galtung and Sohail Inayatullah Society/Politics/Economics - When the mad race for profit ends - what next? The excesses of globalization have caused untold human suffering and environmental degradation. A practical alternative to corporate capitalism is urgently needed. Prout (The Progressive Utilization Theory) offers such a vision for a sustainable future. A new socio- economic model developed by Indian philosopher P. R. Sarkar, Prout is based on self-reliance, cooperatives, environmental balance, and universal spiritual values. In this groundbreaking book, you will discover: · Prout's comprehensive approach to eradicate poverty, improve the quality of life and make every region of the world self-reliant · Why, unlike capitalism and communism, the concepts of Prout are in harmony with human psychology · How Prout's vision can restore ecological balance and nurture the soul · Where model projects and political movements based on Prout are located · How to implement Prout's economic democracy and self-determination in your region "After Capitalism is refreshingly original. It is spiritual and utopian while remaining grounded in reality. Its analysis is intelligent and its vision inspiring." - Howard Zinn, author of the best-selling A People's History of the United States "Prout is very important to all who yearn for a liberation which starts from economics and opens to a totality of personal and social human existence." - Leonardo Boff, winner of the Right Livelihood Award and co-founder of Liberation Theology "Prout is a human and ecological approach to society and the economy that is not only eminently feasible but is already being brought into existence by visionaries and courageous common people in various places." - Arturo Escobar, anthropologist and author of Encountering Development Dada Maheshvarananda is a monk, writer, social activist and teacher of meditation and yoga. He lives and works in Brazil. PROUT - For the welfare of all living beings ISBN: 1-877762-06-7 Globalization Affecting Women by Garda Boeninger We need now to understand how globalisation affects women in particular. For example, if we look at Kentucky, USA statistics, the median annual income for female-headed families in Kentucky is $10,700. In 1995 17% of all women in Kentucky lived below the poverty level.1 Kentucky ranks in the bottom third of the country in the following categories: percentage of college educated women; percentage of women owning their own business; and percentage of women above poverty level. Two-thirds of single-mother families with children in Kentucky under six live in poverty.2 Most of the poor people in every country are women. In the past few decades, the world has seen the collapse of communism and the rise of globalisation. In those same formerly communist countries, did any new economic structure arrive to save the people from hunger and starvation? No. The Eastern European countries are financially bankrupt and poverty is rampant. The result has been a sharp increase in, for example, sex trafficking of women to the wealthier western European countries and even to Dubai, Abu Dhabi and Kuwait. If there is no food and no money, people become desperate. Women become desperate. Survival is the strongest instinct in humans and animals. In other countries like Mexico, India and Bangla Desh, women begin to work in the maquiladoras3 at subsistence wages for twelve hour shifts, thus destroying their bodies through exhaustion and disease and further destroying their family life, simply because husband and children never see their mother any longer. Here we learn very clearly that the corporate bosses specifically target women and not men. They see women as more subservient and fearful, especially in the third world countries. And women are more willing to work for lower wages because they are used to it. It is the custom in every country of this patriarchal world. They will not object. Even in the USA the women do not object that for every dollar a man earns, a woman earns 73 cents for the same work per hour. In Japan, for every dollar a man earns, a woman earns less than 50 cents for the same work per hour. It is accepted. We learn of the horrible convolution of agricultural methods which at one time were so logical and beneficial to local people and now serve only the corporate CEOs and throw indigenous people into an abyss of helplessness and despair. We learn of the readiness of parents to sell their daughters into sex slavery so as to purchase a few more kilos of rice for the rest of the family to stay alive. Fifty years ago in Nepal there was no poverty. There were no beggars. Today, thanks to the IMF's structural adjustment policies, Kathmandu is crawling with starving, wretched human beings begging for survival. It is due to the selfish, self-centered, profit oriented intervention of the World Bank, the IMF, and the transnational and multinational corporations. Another clear cut example of globalisation's direct effect on women is in the area of mining. Kerima Mohideen, who coordinated an international conference on women and mining, stated that it is women who "often bear the brunt of the projects' human costs. Mining-related environmental damage has cost women their health and traditional livelihoods, and increased their burden of work. In some cases, mining companies have undermined women's status in a community."4 On the island of Bougainville (Papua New Guinea) copper and gold-mining has provoked civil war for decades. The mine has destroyed "the rainforest, wiped out all life from the Jaba river and silted the Empress August bay to a depth of 30 metres." A woman activist named Perpetua Serero said, "We don' t grow healthy crops any more, our traditional customs and values have been disrupted and we have become mere spectators as our earth is being dug up, taken away and sold for millions."5 Bougainville has a matrilineal society. However, when the Bougainville Copper Ltd mining company negotiated, they dealt with the men only, thus hurting their status and culture. For this very reason it was the women who began guerilla warfare against the mining company until it closed down in 1988. In the Philippines, mining is taking over what was good farmland. Women who had worked for decades or centuries as farmers and animal herders have been forced to find other ways to survive, including prostitution. In the Bolivian mines women are compelled to work 4,000 meters above sea level with their feet soaked all day in water filled with toxic chemicals. For this very reason, at international women's conferences such as the 1995 Women's Conference in Beijing, indigenous women from many countries are demanding a ban on uranium and other kinds of mining in their respective countries.6 There is, however, a tiny miracle growing like a beautiful lotus flower above the muddy water. In some countries the farmers, and the women, are beginning to reject the selfish agricultural policies that are destroying their land, and are using their own minds and hands to return to previous, far more successful farming techniques, including multi-cropping, supplementary cropping and crop rotation. Full article at: http://www.proutworld.org/features/womglob.htm 1 US Census Bureau. 2 Ibid. 3 The corporate factories set up in Mexico where poor men and women work. There is a line of them along the US/Mexican border on the Mexican side. 4 John Madeley, Big Business, Poor Peoples: The Impact of Transnational Corporations on the World's Poor. Zed Books, 1999. p. 94-99. 5 Ibid. 6 Ibid.