Governance by William N. Ellis (1980), on the Dimensions and Future of Governance




“Cultural and spiritual revolution requires changes in social, economic and political systems – especially in the way government is conducted.”

“As stronger transnational people-to-people networks are built, and as bridges between the many new movements grow stronger, a new governance will emerge for the fuller development of the human potential.”

 

The article starts with the meaning and nature of governance:

It would be illusory and hypocritical to talk of a major cultural and spiritual revolution without recognizing that it will be neither sustained nor effective without major structural changes in the formal social, economic and political systems by which we are governed and by which we govern. It would be equally illusory to speak of future government without recognizing the unalterable transformation in human thought and modes of being now in progress. To speak sensibly of government we must recognize that formal “government” is merely one part of a complex of informal and formal “governance.”

Each of us is governed and governs by many forces. Physical forces hold us to the earth; biological forces dictate what we need to physically survive; inner spiritual forces determine our requirements for meaningful life; social forces govern our associations with other people. Families, churches, employers, schools and technologies are all parts of the system of governance. Each influences what we can do and how we can influence the behavior of others. Government is only one element in this system of governance. Government is only necessary, and only effective, when some other element of governance is ineffective.

And cites that alternatives of the form of government advanced by Europeans in the past 200 years exists, and that we have much to lear from them. One worthy of mentioning here is that of the native Americans.

For Native Americans the whole culture – religious, economic, social, technological and political – was based on the concept of a community of beings, or more correctly a community of Being. Each individual – human, animal, plant, and even the forces of nature – were parts of a single living cosmos. Each has its purpose and its proper niche as part of the whole. The individual, the person, was not bent on mastering nature, controlling others, or competing to win respect or property. Each strove to perfect his being in harmony with and as part of the whole. Human rights were not a matter of law bestowed by government. They were parts of one’s duty, and his obligation to Being. Each being, human and non-human, was responsible for developing not only his own creative powers but those of all others of the universe of which he was part.

The Native American economic-political system designed itself from this metaphysical understanding. One could not own property for property had its own being. Even tools, clothes and utensils had a being and purpose to be fulfilled. One’s future and the welfare of his family were not assured by an accumulation of material wealth but by one’s service to Being. Elaborate ceremonies were developed to provide for the broad distribution of food, shelter and the other necessities of life, particularly to the aged and weak. The dignity of the individual was gained not by what he owned but by what he was able to give away – his contribution to society. The great hunter, or craftsman had no concept of selling the product of his work. His duty to being was to create for the benefit of the community. The natural political system was one of cooperation, consensus and confederation, rather than one of competition, confrontation, and struggle for power.

In the time when the Internet was yet to be invented (1980), the author envisioned the kind of global collaboration which is growing by the years as more and more people are connected to the internet.

As transnational networks mature and converge there is a growing realization that self renewal, local community action, alternative technology, human rights, ecological concern and other transformational activities must be linked with developing concepts for a just world order. It is not enough to “rearrange the chairs on the Titanic.” A just world order can only be built by recognizing the radical reformation of human thought now taking place throughout the planet.

There are many networks. Some have their heads in the esoteric clouds. Others keep their hands and feet mired in the too real land of development aid. Others have locked themselves in their academic ivory towers. The 1980’s is a time of coming out and coming together. The new governance must have many elements, the spiritual, the technical, the social, the economic, and the political. They must be harmonious and unified, and they must be rooted in the minds, hearts and souls of all people. As stronger transnational people-to-people networks are built, and as bridges between the many new movements grow stronger, a new governance will emerge for the fuller development of the human potential.

Read the full article in the Summer 1983 of IN CONTEXT: “Rediscovering The North American Vision – Roots and Renewal”. Within the same issue, don’t forget to read “The Vision And Its Agenda – How does the current North American vision contribute to the vision of a humane sustainable culture?” by Robert Gilman.

Also visit WiserEarth.org, a new social networking site for a cause: “A Just and Sustainable World Created by Community”. It serves the people who are transforming the world. It is a community directory and networking forum that maps and connects non-governmental organizations and individuals addressing the central issues of our day: climate change, poverty, the environment, peace, water, hunger, social justice, conservation, human rights and more. Content is created and edited by people like you.

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Published::
11.15.07 / 11am
Category:
Democratic Democracy, Ecosocionomics, Global Governance, Life's Necessities, Man, Means, Paths, Ends, Spirituality, Unity in Diversity
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