December 2013 - P2P-Foundation - lists.ourproject.org

Fwd: Au Venezuela, le peuple légifère contre Monsanto.
by Michel Bauwens 22 Dec '13

22 Dec '13

---------- Forwarded message ---------- From: Dante-Gabryell Monson <dante.monson(a)gmail.com> Date: 2013/12/22 Subject: Au Venezuela, le peuple légifère contre Monsanto. To: "econowmix(a)googlegroups.com" <econowmix(a)googlegroups.com> http://www.wikibusterz.com/au-venezuela-le-peuple-legifere-contre-monsanto/ *Pour les vénézuéliens par contre, envoyer une majorité de gauche au parlement signifie notamment une loi du travail anti-néo-libérale – fruit de 19.000 propositions citoyennes [1], un programme éco-socialiste et participatif pour 2013-2019, discuté dans tout le pays [2] ou l’augmentation de 40 % du budget social 2014 [3]. La démocratie va plus loin : les colonnes néo-classiques et le dôme de pâtissier du vieux Congrès de la République tremblent depuis que le “peuple législateur” use de son droit à faire, défaire, refaire des lois…* -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: [Commoning] Ostrom Documentary
by Michel Bauwens 21 Dec '13

21 Dec '13

---------- Forwarded message ---------- From: Conway, Ryan Timothy <rtconway(a)indiana.edu> Date: Fri, Dec 20, 2013 at 3:02 PM Subject: [Commoning] Ostrom Documentary To: "commoning(a)lists.wissensallmende.de" <commoning(a)lists.wissensallmende.de > Friends, Please see the following information about the upcoming Ostrom Documentary: A Message From Barbara Allen, *Actual World, Possible Future* *A documentary about the life and work of Elinor and Vincent Ostrom* Our Indiegogo site: http://igg.me/at/ostromsthemovie/x/5593677 Our Indiegogo URL is also formally: http://www.indiegogo.com/projects/606559/ Our blog: http://ostromsthemovie.tumblr.com/ On Facebook: https://www.facebook.com/ostromsthemovie Our Twitter handle: @OstromstheMovie. Please follow & tweet! I’m back to say that today, 19 December at noon, CST, our film team will launch the crowd-funding, on-line fundraising campaign to give anyone, anywhere in the world an opportunity to support the film with a contribution. I’ve been answering your many emails—many with great ideas for funding from sponsors and foundations—and Carleton College has been receiving your contributions. Thank you! Please continue to spread the word. The number of people who contribute—regardless of the amount—is critical as I write grants. Sponsors and foundations need to know that we have an audience for this film. I can best show the worldwide impact of the Ostroms’ ideas by showing the global support for the crowd-funded campaign. Thank you for all that you are doing to ensure that these ideas continue to make a difference. Our Facebook and blog posts are evolving; many interesting people are beginning to follow and tweet! Of course, it crosses my mind to wonder what Vincent and Lin would think of these “action arenas.” All the best, Barbara In Commons Camaraderie, Ryan T. Conway The Community Commons Project http://communitycommonsproject.tumblr.com/ The Radical Commons Working Group http://radicalcommons.tumblr.com/ PhD Student Indiana University Department of Political Science Community Commons Colloquium Series Coordinator Health Commons Working Group member Radical Commons Working Group Coordinator The Vincent and Elinor Ostrom Workshop in Political Theory and Policy Analysis Rm. 100 505 N. Park Ave Bloomington, IN 47408 Office: 812-855-9512 Cell: 314-520-1176 Fax: 812-855-3150 [Personal] rtconway(a)indiana.edu _______________________________________________ Commoning mailing list Commoning(a)lists.wissensallmende.de http://lists.wissensallmende.de/mailman/listinfo/commoning -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: Parution d'EcoRev' 41 - Pour diffusion dans vos réseaux, merci !
by Michel Bauwens 21 Dec '13

21 Dec '13

fyi ---------- Forwarded message ---------- From: emmanuel(a)ecorev.org <emmanuel(a)ecorev.org> Date: 2013/12/20 Subject: Parution d'EcoRev' 41 - Pour diffusion dans vos réseaux, merci ! To: [image: Images intégrées 1] *Contact pour recevoir un exemplaire presse :* alain(a)ecorev.org *Pour plus d'informations :* emmanuel(a)ecorev.org <anita(a)ecorev.org> anita(a)ecorev.org 01 43 55 28 43 Produire autrement... Et faire de la politique autrement ! Pour vous procurer ce numéro rendez-vous ici<http://ecorev.org/spip.php?rubrique86> . Edito L’écologie politique possède quelques positions bien assises : il est devenu évident au yeux de toutes et tous que le mode de production capitaliste, désormais installé au niveau mondial, ne peut se perpétuer qu’au prix d’un épuisement des ressources de la planète et d’une marchandisation sans frein de l’activité humaine. De même, nous sommes toujours plus a être convaincus que le productivisme à outrance, la recherche du profit maximum, l’obsolescence programmée ou encore la publicité ne sont pas des fatalités, puisque démonstration est faite en de nombreux points de la planète qu’il est d’ores et déjà possible de produire, de faire, voire même de vivre autrement. Un exemple d’actualité vient cependant sérieusement tempérer ces certitudes, celui de la Bretagne. Depuis plusieurs décennies maintenant, cette région a tourné le dos à son large front de mer pour vivre repliée vers l’intérieur sur l’industrie agro-alimentaire et l’élevage intensif. Relayée à Bruxelles par les lobbies productivistes, la Bretagne vit ainsi sous perfusion de subventions de la PAC. Zone d’activité enclavée « au bout du bout » du continent européen, ultra-spécialisée, elle n’a d’autre choix que d’entrer dans le système communautaire de libre-échange au prix d’un coût exorbitant au plan écologique. En effet, si la Bretagne produit des porcs à foison, l´Allemagne dispose en revanche d´un avantage comparatif décisif en matière d´abattage. Dès lors ce sont plus de 700 000 animaux qui font chaque année leur dernier voyage Outre-Rhin, au détriment de toute prise en compte des impératifs écologiques et à la faveur d’un dumping social qui ne dit pas son nom. De même, la production de poulets, qui s’est développée massivement en se destinant en grande partie à l´exportation, vient concurrencer la production des pays les plus pauvres, au point de participer à une nouvelle forme de colonisation. Travailler dans un abattoir industriel, c’est être condamné, compte tenu de la concurrence des pays à bas salaires, à vivre une vie de misère et en mauvaise santé dans un espace pollué ici comme ailleurs ! Un processus que l’on retrouve, entre autres, dans la filière textile, dont la catastrophe récente du Rana Plaza au Bangladesh est une illustration flagrante, des plus macabres. Si l’affaire de l’écotaxe (péage routier) et la révolte fiscale qui l’accompagne en Bretagne, rappellent une fois encore que les problèmes sont parfaitement identifiés, elles révèlent aussi une limite sérieuse du discours de l’écologie politique sur la manière de penser le politique, a fortiori de faire de la politique. Sans doute, la politique passe-t-elle par la production de quelques idées, la promotion de quelques modèles, la suggestion de quelques pistes de réformes comme les contributeurs de ce numéro ont essayé de le faire, ce dont nous les remercions chaleureusement. *In fine*, cela démontre ô combien la transition écologique est bien peu de chose sans une « transition politique » qui lui est intimement liée. Le mouvement des « bonnets rouges » souligne à cet égard les difficultés d’appréhender cette question avec nos catégories de pensée traditionnelles. Est-ce un mouvement populiste, identitaire et réactionnaire ? Est-ce l’amorce d’un séparatisme à l’image des luttes engagées il y a de nombreuses années déjà en Catalogne, au pays Basque, ou en Belgique ? Est-ce une révolte contre la fiscalité et l’État français ou la marque d’une incapacité de l’UE à organiser la solidarité entre régions riches et pauvres de l’Europe ? Probablement un peu de tout cela à la fois. On pourrait ainsi multiplier les interrogations témoignant que la politique ne peut se réduire à la participation (ou non) à un gouvernement quel qu’il soit, mais relève de mille et une dimensions (locale, régionale, nationale, européenne, etc.), de mille et une questions (économique, politique, culturelle, etc.) qui dépassent et de loin, cette approche obsolète du pouvoir et de la politique, de l’État et de ses institutions. Ce numéro 41 d’*EcoRev’* se veut donc être une étape sur le (long) chemin d’une réflexion cherchant à repenser les grandes questions de l’écologie politique à l’aune des rapports de pouvoir, des processus démocratiques d’organisation et de gestion des décisions, de la gestion des institutions ou encore de l’expression des intérêts. Ce sont là des thématiques que l’écologie politique devra, tôt ou tard, prendre à bras le corps si elle veut que la « transition écologique » ne soit pas qu’ une « belle idée » et si elle veut également, dans la continuité historique des mouvement syndicaux et sociaux, remporter la bataille qui a toujours été la sienne : celle pour l’émancipation. Produire autrement... Et faire de la politique autrement ! *Dossier coordonné par Emmanuel Dessendier & Anita Rozenholc* [image: -] p. 2 - Éditorial La rédaction [image: -] p. 5 - Classique : Notes de voyage en écosocialisme Joël de Rosnay [image: -] p. 14 - Encart : Sources et ressources de l’écosocialisme Michael Löwy *Dossier* [image: -] p. 17 - Un premier pas vers un changement radical de mode de production Emmanuel Dessendier & Anita Rozenholc [image: -] p. 28 - Encart : L’école des compétences : en sortir ? Angélique del Rey [image: -] p. 32 - Quelles stratégies politiques de transition pour la généralisation de l’économie contributive Michel Bauwens [image: -] p. 40 - Politique de la coopération Patrick Dieuaide [image: -] p. 45 - Une autre vie est possible : à propos du possible et de l’impossible Joana Conill [image: -] p. 56 - Civiliser la croissance : sortir de la crise par le haut Dominique Méda [image: -] p. 64 - Pour une transition industrielle aux mains des salariés Evelyne Perrin [image: -] p. 73 - Une politique industrielle de rupture au temps de l’Anthropocène Jérôme Gleizes & Emmanuel Dessendier [image: -] p. 83 - De l’échec soviétique à la conversion écologique Pierre Delorme [image: -] p. 99 - Réconcilier emploi et environnement, sortir des débats d’un autre temps Corinne Morel Darleux [image: -] p. 103 - Quel mode de production écosocialiste ? Mathieu Agostini [image: -] p. 112 - Plaidoyer pour l’altermonde Jean Zin *Kit militant* [image: -] p. 123 - Une alternative au consumérisme numérique Jean-François Rolez & Sarah Trichet-Allaire *Utopie(s) 2050* [image: -] p. 128 - L’utopie du collectif « un projet de Décroissance » *Lectures* [image: -] p. 137 - A. Münster, V. Gerber & P. Greboval -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: "We ignore the cultural meaning of money at our peril"
by Michel Bauwens 21 Dec '13

21 Dec '13

---------- Forwarded message ---------- From: Dante-Gabryell Monson <dante.monson(a)gmail.com> Date: Sat, Dec 21, 2013 at 9:06 AM Subject: Re: "We ignore the cultural meaning of money at our peril" from the same article , about data love https://medium.com/quinn-norton/f3db7e13e6e3 The things that are of infinite value and lie beyond scarcity, cannot be bought with money. They are love of mothers, the beauty of the sky, the affections of pets, furtive glances, touch, epiphanies, and singing songs. They are the endless service and sharing of human to human that makes life bearable. The Telecomix image for datalove: less-than-three, or ❤ On the internet, some activists have named the sharing of the networked non-scarce infinites: they call it datalove. Datalove is there when you create Open Source and Free Software, it’s there when you use it, it’s there when you share knowledge, especially knowledge that helps people use the internet better and more safely. More controversially, it’s there when you pirate movies, share books, and preserve that which others would like forgotten. These things lie beyond any form of money. Dogecoin as a combination of a mathematically generated, cryptographically protected form of money and the meme of the moment, Doge. This, along with Comic Sans, gives it the internet density of a large star. Amaze. Bitcoin, Litecoin, Dogecoin are some of the things collectively referred to as the cryptocurrencies. By far, the most important is Bitcoin, which has been mined the traded around the world for around five years. These currencies are the internet trying to invent a native form of money. Like everything the internet does, internet money is over-technical, over-engineered, probably not very well thought out, hilarious, profoundly male dominated, and eventually compared to Hitler. I love the internet, it's my home every bit as much as any geography is, but does it make sense for the internet to invent a money? What, exactly, is the internet's poverty? What is cyptocurrency better at sharing than the internet is? On Sat, Dec 21, 2013 at 5:52 AM, Dante-Gabryell Monson < dante.monson(a)gmail.com> wrote: > https://medium.com/quinn-norton/f3db7e13e6e3 > > Analysis of any money, including Bitcoin, tends to be mathematical, > regulatory, or economic, for obvious historical reasons. > > But, "We ignore the cultural meaning of money at our peril," > > said Lui Smyth. Digital Anthropologist and Bitcoin researcher at the > University College of London. In a wonderful post called Bitcoin Is More > Than Money (As Is Any Money)<http://simulacrum.cc/2013/06/17/bitcoin-cultural-values-and-identity/> Smyth > starts to explore not the mere what Bitcoin is, but the much richer > question of what it means. > > For me, accepting Bitcoin contributions tangles it up with everything > money has meant in my peripatetic life, with the ambivalence and suspicion > I have always had with any kind of payment. This look at Bitcoin will be > personal as well as cultural. It will be about what money means to > humanity, the history of money, and how the network is making it even > weirder. > > ... > > In America, even relying on community is a source of shame. The long > admired idea of the “self-made man” isn't self-made because he's built the > strong and loyal social connections that will support him, defend him, and > turn to him for wisdom and affection throughout his long and social life. > The self-made man is defined as someone who has hoarded enough money that > he can pay for those things even if he is universally reviled, because > destitution and need drive others, even if they despise him, into servitude > to him until he dies, presumably alone. > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: [Commoning] Fwd: ECC, video interviews online - (En/Fr)
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: Silke Helfrich <silke.helfrich(a)gmx.de> Date: 2013/12/14 Subject: [Commoning] Fwd: ECC, video interviews online - (En/Fr) To: commoning <commoning(a)lists.wissensallmende.de>, commons(a)lists.riseup.net mail by Frederic Sultan/ France (English / Français) Greetings, The clips of the video interviews done at the ECC in Berlin are now available on line. Their aim is to contribute to documenting the conference, and they should thus be seen as a complement to the excellent report by David Bollier http://www.boell.de/sites/default/files/ecc_report_final.pdf and the websites prepared by the Heinrich Boell Foundation: http://commonsandeconomics.org Including both the round tables and individual interviews, we interviewed in all some 60 persons. We would have liked to interview many more. That would have allowed us to better render the incredible wealth of ideas, experiences and proposals brought forward by each of the participants as well as the collective intelligence generated by the conference. Since the videos were made during the three days of the conference itself, you will no doubt understand that time did not permit us to do more. We want to thank all those participants who agreed to be interviewed during their coffee and lunch breaks. We also want to express our regrets to those whom we were not able to interview. The 76 clips total more than 8 hours run time. They are classified in the following three categories: Define/définir/definir the Commons ---------------------------------- is composed of 53 short interviews responding to the question : « If you had to define the Commons in one sentence, what would it be?” Most of the interviews are in English, but 28 of them are in the original language of the participant. This series was begun at the 2010 Berlin conference and has been enriched during several international meetings of different social movements around the world since then. The series counts more than a hundred clips now. http://www.youtube.com/playlist?list=PLiO9RvnsUfkYA3AHFtDOUCQCcCvEzkn-S Economics and the Commons ------------------------- includes 13 video interviews with individuals or round table discussions facilitated by us or the event organisers. They vary in length from 5 to 35 minutes and total 5 hours. The themes chosen reflect the conference streams and the round tables attempt a synthesis bringing together the actors and the moderators of each stream. http://www.youtube.com/playlist?list=PLiO9RvnsUfkatF08AS-5t1PJSU35khJ3S An Agenda for the Commons ------------------------- includes 11 videos covering themes such as education and the culture of the Commons, research, the political dimension and the relationship to the State.They total 3 hours and 10 minutes. http://www.youtube.com/playlist?list=PLiO9RvnsUfkYR3nlESkj73h8CLnDhh2kY These clips are the ones we decided to prepare out of the 230 Go of stock footage collected at the conference. We are aware of their limits in respect of their unilingualism and the themes represented. We hope, nonetheless, that you will find some of them useful for your work in your different environments, and that you will be able to use them in your activities and include them in your virtual platforms. Please let us know the ways you used them and don't hesitate to give us a critical opinion of their form and content. Having said that, we need to go a step further, and we would like to do this in common with you. if we want to contribute to creating a culture of the Commons in an intercultural perspective, we need your input, advice, active participation and commoning. The remixthecommons.org platform already offers different ways and tools for collaboration at an experimental level. Access to the catalogue and rushes already allows everyone to comment, translate, subtitle, transcript and remix the images and sound. More tools will be available in the coming weeks including an interactive international mapping of the definitions of the Commons. You will receive in another message a call for contributions with more details on the ways all the Commoners present at the Berlin conference and all the networks of promoters and practitioners of the Commons can contribute. We wish you a good deal of comonning and season greetings. Alain Ambrosi and Frédéric Sultan http://www.remixthecommons.org/en ========================================================================= FRANÇAIS Bonjour, Les clips des entrevues vidéo réalisées à l 'ECC de Berlin sont maintenant toutes disponibles en ligne. Ils se veulent une contribution à la documentation de la conférence et viennent ainsi en complément à l'excellent rapport réalisé par David Bollier http://www.boell.de/sites/default/files/ecc_report_final.pdf et aux sites de la conférence de la Fondation Henrich Boell.http://commonsandeconomics.org Entre les tables rondes et les entrevues individuelles , nous avons interviewé environ 60 personnes. Nous aurions aimé en interviewer beaucoup plus. Cela aurait permis de rendre compte de la foisonnante richesse d'idées, d' expériences et de propostions portées par chacun des participants et l'intelligence collective qu'a générée cette conférence. Puisque les vidéos ont été tournés durant les troisjours de la conférence, vous comprendrez que nous avons manqué de temps pour ce faire. Nous tenons donc à remercier les participants qui ont accepté de passer en entrevue entre deux sessions ou sur l'heure des repas. Nous tenons aussi à exprimer nos regrets auprès de toutes celles et ceux que nous n'avons pu interviewer. Les 76 clips vidéo produits totalisent environ 8 heures de visionnement. Ils sont classés selon trois catégories : Define/définir/definir les Communs ---------------------------------- comprend 53 courtes entrevues répondant à la question : « si vous aviez à définir les Communs en une phrase, quelle serait-elle? ». La plupart des entrevues sont en anglais mais 28 sont aussi dans la langue originale du participant. Cette série de vidéos avait été inaugurée durant la conférence de Berlin de novembre 2010 et s'est enrichie au cours de différentes rencontres internationales de mouvement sociaux à travers le monde. La série compte maintenant 100 clips. http://www.youtube.com/playlist?list=PLiO9RvnsUfkYA3AHFtDOUCQCcCvEzkn-S L'économie des Communs ---------------------- comprend 13 vidéos d'entrevues individuelles et de tables rondes souvent filmées sous forme de conversation et animées par nos soins ou ceux des organisateurs de l'événement. Leur durée varie entre 5 et 35 minutes et totalisent 5 heures de visionnement. Les thématiques choisies sont calquées sur les « streams » de la conférence et des tables rondes de synthèse regroupent les acteurs et animateurs des différents streams. http://www.youtube.com/playlist?list=PLiO9RvnsUfkatF08AS-5t1PJSU35khJ3S Un agenda pour les Communs -------------------------- comprend 11 vidéos qui recouvrent des thèmes comme l'éducation et la culture des communs, la recherche, la dimension politique et le rapport à l'État. Leur durée totale est de 3 heures et 10 minutes. http://www.youtube.com/playlist?list=PLiO9RvnsUfkYR3nlESkj73h8CLnDhh2kY Ces montages sont ceux que nous avons choisi de faire à partir des images et témoignages recueillis. Nous sommes conscients de leurs limites quant à l'unilinguisme et aux thématiques choisies. Nous espérons néanmoins que vous trouverez une utilité à l'une ou l'autre de ces productions dans votre milieu et que vous pourrez les faire connaître en les incluant dans vos animations et sur vos plateformes numériques et réseaux sociaux. Faites nous savoir comment vous les utilisez et n'hésitez pas à donner une opinion critique de leur formeet contenu. Ceci étant dit, nous savons que si nous voulons contribuer à bâtir une culture vivante des Communs dans une perspective interculturelle, nous devons faire un pas de plus . Et ce pas, nous aimerions le faire en-commun avec vous. La plateforme remixbienscommuns.org offre déjà une panoplie de modes de collaboration. Chacune des vidéos fait l'objet d'une fiche dans le catalogue de Remix The Commons qui contient des informations qui permettent d'accéder aux rushes dans leur format d'origine en haute définition. Vous êtes invités ainsi que tous les praticiens et promoteurs des Communs à commenter, traduire, ré-utiliser et transformer ces documents à volonté. D'autres outils seront mis en ligne dans les prochaines semaines, dont une carte interactive des communs, en partant 100 définitions renverra à des liens de pratiques de communs. Plus de détails sur les modalités pratiques de cet appel vous parviendront dans un prochain message. En attendant, nous vous souhaitons beaucoup de convivialité et d'en-commun pendant les fêtes de fin d'année. Alain Ambrosi et Frédéric Sultan http://www.remixthecommons.org _______________________________________________ Commoning mailing list Commoning(a)lists.wissensallmende.de http://lists.wissensallmende.de/mailman/listinfo/commoning -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: [fcf_discussion] Net Neutrality's Fate in Europe in the Hands of a Few MEPs?
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: La Quadrature du Net <jz(a)laquadrature.net> Date: Mon, Dec 16, 2013 at 10:28 AM Subject: [fcf_discussion] Net Neutrality's Fate in Europe in the Hands of a Few MEPs? To: fcforum_discussion(a)list.fcforum.net Themes: NET NEUTRALITY, EUROPEAN PARLIAMENT, NEELIE KROES, PILAR DEL CASTILLO VERA, CATHERINE TRAUTMANN, MARIETJE SCHAAKE La Quadrature du Net – For immediate release Permanent link: https://www.laquadrature.net/en/net-neutralitys-fate-in-europe-in-the-hands… Net Neutrality's Fate in Europe in the Hands of a Few MEPs? *** Paris, 16 December 2013 — A few days before the deadline for Members of the European Parliament to table amendments on the anti-Net neutrality Kroes' proposal [1], within the ITRE committee, La Quadrature du Net sent them out its own proposal of amendments [2]. From now and until December 17th, citizens must contact [3] their representatives and urge them to alter Neelie Kroes' proposal and ensure that European citizens can definitely benefit from a genuine and unconditional Net neutrality. *** Last Monday, Pilar del Castillo Vera (EPP - Spain), rapporteur for the proposal of the Commission on the European Single Market for electronic communications, introduced her draft report [4] before the members of the “Industry” (ITRE) committee. Until December 17th, Members of the European Parliament will be in capacity to table amendments and could concretely defend the freedoms of the European citizens and protect their electronic communications. Supposed to give the main orientations on the issue, the draft of the rapporteur will be ostensibly the basis for discussions within the ITRE committee and, consequently, within the whole EU Parliament, once the report will be voted in plenary sitting. Since del Castillo's report proposes the very same heavily criticized [5] anti-Net neutrality provisions contained in Neelie Kroes' proposal, the contribution of every single Member of the European Parliament by the end-date of December 17th, is increasingly necessary and strongly recommended. By now, the future of Net Neutrality in the European Union largely depends on the vote of the ITRE committee and the amendments its members will adopt next year, on February 27th: good amendments [6] can lead to an EU-wide meaningful protection of Net neutrality. On the contrary, adopting industry-oriented amendments, will basically destroy this essential principle and deeply undermine altogether freedom of communication on the Internet, privacy, but also competition and innovation in digital economy. Some MEPs appear to have heard the numerous criticisms expressed against Kroes' loopholes, as Catherine Trautmann (S&D - France) or Marietje Schaake (ALDE - Netherlands). Since they publicly announced [7] their opposition to Kroes' proposal, they have the ethical obligation to prevent the adoption of its most dangerous provisions. Until December 17th, citizens must act and urge their MEPs to table positive amendments, and to not just follow the insufficient suggestions made by the rapporteur. In particular, they must better specify the nature and the characteristics of specialised services and provide enforcement mechanisms so as to achieve a meaningful protection of Net neutrality, as suggested by La Quadrature du Net's proposal of amendments. “Neelie Kroes and Del Castillo Vera's current proposals could jeopardize for decades the essential principle of Net neutrality. But if we can convince MEPs to table and adopt positive amendments fixing the main loopholes of the draft regulation, this could lead to a substantial progress of our freedom online as well as innovation in digital economy environment. For all those reasons, citizens must act now and urge MEPs to ensure a real and unconditional Net neutrality!” concluded Miriam Artino, in charge of legal and political analysis for La Quadrature du Net. * References * 1. https://www.laquadrature.net/files/Proposal-Kroes-201309_EN.pdf 2. https://www.laquadrature.net/wiki/LQDN_proposal_for_amendements_on_Single_M… 3. https://www.laquadrature.net/wiki/How_to_contact_a_MEP_ITRE 4. https://laquadrature.net/files/Net%20Neutrality%20-%20Draft%20Report%20ITRE… 5. As an example, the European Data Protection Supervisor stated in a press release published on November 15th that the Neelie Kroes' proposal devoids “of substance" the Net neutrality principle "because of the almost unlimited right of providers to manage Internet traffic”. Citizen organisations also widely criticized the proposal. 6. Protecting the electronic communication of the European citizens means to guarantee a very solid Net neutrality principle. To that purpose it is highly necessary to clearly define what is a specialised services; provide enforcement mechanisms and strictly frame what is a reasonable traffic management practices. 7. At the annual conference of the European Competitive Telecommunication Association, which took place in Brussels on December 3rd, Catherine Trautmann said she wants to improve the definition of specialised services and obligate the Internet access providers to develop their activities within their networks. Marietje Schaake also strongly criticized Kroes' proposal. Sources: https://www.laquadrature.net/fr/contexte-le-debat-sur-la-neutralite-du-net-… - http://www.vieuws.eu/ict/net-neutrality-european-commission-proposal-may-st… ** About La Quadrature du Net ** La Quadrature du Net is an advocacy group that defends the rights and freedoms of citizens on the Internet. More specifically, it advocates for the adaptation of French and European legislations to respect the founding principles of the Internet, most notably the free circulation of knowledge. In addition to its advocacy work, the group also aims to foster a better understanding of legislative processes among citizens. Through specific and pertinent information and tools, La Quadrature du Net hopes to encourage citizens' participation in the public debate on rights and freedoms in the digital age. La Quadrature du Net is supported by French, European and international NGOs including the Electronic Frontier Foundation, the Open Society Institute and Privacy International. List of supporting organisations: https://www.laquadrature.net/en/they-support-la-quadrature-du-net ** Press contact and press room ** Jérémie Zimmermann, jz(a)laquadrature.net, +33 (0)615 940 675 http://www.laquadrature.net/en/press-room -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: Another Extraordinary Statement from Pope Francis--something to contemplate over the winter holidays and discuss with your famil
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: Tikkun/NSP-Network of Spiritual Progressives < info(a)spiritualprogressives.org> Date: Mon, Dec 16, 2013 at 5:41 PM Subject: Another Extraordinary Statement from Pope Francis--something to contemplate over the winter holidays and discuss with your famil To: Michelsub2004(a)gmail.com <http://org.salsalabs.com/dia/track.jsp?v=2&c=joTjT4Jc9XHrWps2T1CHfo8u45muqO…> This newest statement from Pope Francis (reprinted below) should be read, contemplated, and discussed with your family and friends during the next few weeks when you have winter vacation! We at the interfaith and secular-humanist-welcoming NSP-- Network of Spiritual Progressives urge the Pope to make this teaching incumbent upon all within his faith community, and to give it higher priority than the Catholic Church has given in past years to issues of sexuality like homosexuality and abortion, and to require Catholics to teach this in their churches and to support public policies in accord with this perspective, else these amazing words will remain just words. And let us join with and support our Catholic sisters and brothers who are seeking to have the Pope take the next necessary steps to end the patriarchal and homophobic traditions in the Catholic Church, allow women to be priests, bishops, cardinals, etc., allow priests to marry, and return to Jesus' attempts to give full and equal power to women--just as we should be challenging patriarchal and homophobic traditions and practices in every religion and every secular or non-religious community. And if YOU (from whatever religious or secular worldview) are as inspired by this teaching as we are, we hope that you'll join our Network of Spiritual Progressives and, even better, come to the spiritual activist training we will be doing over the Martin Luther King, Jr. holiday weekend in January (details and registration at *www.spiritualprogressives.org/training <http://org.salsalabs.com/dia/track.jsp?v=2&c=%2BBf0vLWwWmuw1q8PlIvagI8u45mu…>*). Though there is a sliding fee scale for registration, anyone truly committed to the NSP perspective (as articulated in our Spiritual Covenant with America, our ESRA--Environmental and Social Responsibillity Amendment to the U.S. Constitution, and our Global Marshall Plan, all of which you can read at www.spiritualprogresssives.org) who can't afford the registration fee can come for what you can afford, whatever that is!! Just email us: RabbiLerner.tikkun(a)gmail.com. Instead of saying, "If only there were more like Pope Francis in every religious and secular community, more Martin Luther King, Jr.s, more Mahatma Gandhis" we need to become the allies and extensions of these great leaders, even while acknowledging our imperfections and limitations. That's what we, in deep humility about our limitations and flaws, are trying to do with the Network of Spiritual Progressives. And, as Rabbi Hillel said, "If not now, when?" MESSAGE OF HIS HOLINESS * FRANCIS *FOR THE CELEBRATION OF THE * WORLD DAY OF PEACE* 1 JANUARY 2014 *FRATERNITY, THE FOUNDATION AND PATHWAY TO PEACE* 1. In this, my first Message for the World Day of Peace, I wish to offer to everyone, individuals and peoples, my best wishes for a life filled with joy and hope. In the heart of every man and woman is the desire for a full life, including that irrepressible longing for fraternity which draws us to fellowship with others and enables us to see them not as enemies or rivals, but as brothers and sisters to be accepted and embraced. Fraternity is an essential human quality, for we are relational beings. A lively awareness of our relatedness helps us to look upon and to treat each person as a true sister or brother; without fraternity it is impossible to build a just society and a solid and lasting peace. We should remember that fraternity is generally first learned in the family, thanks above all to the responsible and complementary roles of each of its members, particularly the father and the mother. The family is the wellspring of all fraternity, and as such it is the foundation and the first pathway to peace, since, by its vocation, it is meant to spread its love to the world around it. The ever-increasing number of interconnections and communications in today’s world makes us powerfully aware of the unity and common destiny of the nations. In the dynamics of history, and in the diversity of ethnic groups, societies and cultures, we see the seeds of a vocation to form a community composed of brothers and sisters who accept and care for one another. But this vocation is still frequently denied and ignored in a world marked by a “globalization of indifference” which makes us slowly inured to the suffering of others and closed in on ourselves. In many parts of the world, there seems to be no end to grave offences against fundamental human rights, especially the right to life and the right to religious freedom. The tragic phenomenon of human trafficking, in which the unscrupulous prey on the lives and the desperation of others, is but one unsettling example of this. Alongside overt armed conflicts are the less visible but no less cruel wars fought in the economic and financial sectors with means which are equally destructive of lives, families and businesses. Globalization, as Benedict XVI pointed out, makes us neighbours, but does not make us brothers.[1] The many situations of inequality, poverty and injustice, are signs not only of a profound lack of fraternity, but also of the absence of a culture of solidarity. New ideologies, characterized by rampant individualism, egocentrism and materialistic consumerism, weaken social bonds, fuelling that “throw away” mentality which leads to contempt for, and the abandonment of, the weakest and those considered “useless”. In this way human coexistence increasingly tends to resemble a mere *do ut des *which is both pragmatic and selfish. At the same time, it appears clear that contemporary ethical systems remain incapable of producing authentic bonds of fraternity, since a fraternity devoid of reference to a common Father as its ultimate foundation is unable to endure.[2] True brotherhood among people presupposes and demands a transcendent Fatherhood. Based on the recognition of this fatherhood, human fraternity is consolidated: each person becomes a “neighbour” who cares for others. *“Where is your brother?” (Gen 4:9)* 2. To understand more fully this human vocation to fraternity, to recognize more clearly the obstacles standing in the way of its realization and to identify ways of overcoming them, it is of primary importance to let oneself be led by knowledge of God’s plan, which is presented in an eminent way in sacred Scripture. According to the biblical account of creation, all people are descended from common parents, Adam and Eve, the couple created by God in his image and likeness (cf. *Gen* 1:26), to whom Cain and Abel were born. In the story of this first family, we see the origins of society and the evolution of relations between individuals and peoples. Abel is a shepherd, Cain is a farmer. Their profound identity and their vocation is to *be brothers*, albeit in the diversity of their activity and culture, their way of relating to God and to creation. Cain’s murder of Abel bears tragic witness to his radical rejection of their vocation to be brothers. Their story (cf. *Gen* 4:1-16) brings out the difficult task to which all men and women are called, to live as one, each taking care of the other. Cain, incapable of accepting God’s preference for Abel who had offered him the best of his flock – “The Lord had regard for Abel and his offering; but for Cain and his offering he had no regard” (*Gen* 4:4-5) – killed Abel out of jealousy. In this way, he refused to regard Abel as a brother, to relate to him rightly, to live in the presence of God by assuming his responsibility to care for and to protect others. By asking him “Where is your brother?”, God holds Cain accountable for what he has done. He answers: “I do not know. Am I my brother’s keeper?” (*Gen* 4:9). Then, the Book of Genesis tells us, “Cain went away from the presence of the Lord” (4:16). We need to ask ourselves what were the real reasons which led Cain to disregard the bond of fraternity and, at the same time, the bond of reciprocity and fellowship which joined him to his brother Abel. God himself condemns and reproves Cain’s collusion with evil: “sin is crouching at your door” (*Gen* 4:7). But Cain refuses to turn against evil and decides instead to raise his “hand against his brother Abel” (*Gen* 4:8), thus scorning God’s plan. In this way, he thwarts his primordial calling to be a child of God and to live in fraternity. The story of Cain and Abel teaches that we have an inherent calling to fraternity, but also the tragic capacity to betray that calling. This is witnessed by our daily acts of selfishness, which are at the root of so many wars and so much injustice: many men and women die at the hands of their brothers and sisters who are incapable of seeing themselves as such, that is, as beings made for reciprocity, for communion and self-giving. *“And you will all be brothers” *(*Mt 23:8)* 3. The question naturally arises: Can the men and women of this world ever fully respond to the longing for fraternity placed within them by God the Father? Will they ever manage by their power alone to overcome indifference, egoism and hatred, and to accept the legitimate differences typical of brothers and sisters? By paraphrasing his words, we can summarize the answer given by the Lord Jesus: “For you have only one Father, who is God, and you are all brothers and sisters” (cf. *Mt* 23:8-9). The basis of fraternity is found in God’s fatherhood. We are not speaking of a generic fatherhood, indistinct and historically ineffectual, but rather of the specific and extraordinarily concrete personal love of God for each man and woman (cf. *Mt* 6:25-30). It is a fatherhood, then, which effectively generates fraternity, because the love of God, once welcomed, becomes the most formidable means of transforming our lives and relationships with others, opening us to solidarity and to genuine sharing. In a particular way, human fraternity is regenerated *in* and *by* Jesus Christ through his death and resurrection. The Cross is the definitive *foundational *locus of that fraternity which human beings are not capable of generating themselves. Jesus Christ, who assumed human nature in order to redeem it, loving the Father unto death on the Cross (cf. *Phil* 2:8), has through his resurrection made of us a *new humanity*, in full communion with the will of God, with his plan, which includes the full realization of our vocation to fraternity. From the beginning, Jesus takes up the plan of the Father, acknowledging its primacy over all else. But Christ, with his abandonment to death for love of the Father, becomes the *definitive and new principle* of us all; we are called to regard ourselves in him as brothers and sisters, inasmuch as we are *children* of the same Father. He himself is the Covenant; in his person we are reconciled with God and with one another as brothers and sisters. Jesus’ death on the Cross also brings an end to the *separation* between peoples, between the people of the Covenant and the people of the Gentiles, who were bereft of hope until that moment, since they were not party to the pacts of the Promise. As we read in the Letter to the Ephesians, Jesus Christ is the one who reconciles all people in himself. He* is* peace, for he made one people out of the two, breaking down the wall of separation which divided them, that is, the hostility between them. He created in himself one people, one new man, one new humanity (cf. 2:14-16). All who accept the life of Christ and live in him acknowledge God as Father and give themselves completely to him, loving him above all things. The reconciled person sees in God the Father of all, and, as a consequence, is spurred on to live a life of fraternity open to all. In Christ, the other is welcomed and loved as a son or daughter of God, as a brother or sister, not as a stranger, much less as a rival or even an enemy. In God’s family, where all are sons and daughters of the same Father, and, because they are grafted to Christ, *sons and daughters in the Son*, there are no “disposable lives”. All men and women enjoy an equal and inviolable dignity. All are loved by God. All have been redeemed by the blood of Christ, who died on the Cross and rose for all. This is the reason why no one can remain indifferent before the lot of our brothers and sisters. *Fraternity, the foundation and pathway to peace* 4. This being said, it is easy to realize that fraternity is the *foundation* and *pathway* of peace. The social encyclicals written by my predecessors can be very helpful in this regard. It would be sufficient to draw on the definitions of peace found in the encyclicals *Populorum Progressio* by Pope Paul VI and *Sollicitudo Rei Socialis* by John Paul II. >From the first we learn that the integral development of peoples is the new name of peace.[3] From the second, we conclude that peace is an *opus solidaritatis*.[4] Paul VI stated that not only individuals but nations too must encounter one another in a spirit of fraternity. As he says: “In this mutual understanding and friendship, in this sacred communion, we must also… work together to build the common future of the human race”.[5] In the first place, this duty falls to those who are most privileged. Their obligations are rooted in human and supernatural fraternity and are manifested in three ways: the* duty of solidarity*, which requires the richer nations to assist the less developed; the *duty of social justice*, which requires the realignment of relationships between stronger and weaker peoples in terms of greater fairness; and the *duty of universal charity*, which entails the promotion of a more humane world for all, a world in which each has something to give and to receive, without the progress of the one constituting an obstacle to the development of the other.[6] If, then, we consider peace as *opus solidaritatis*, we cannot fail to acknowledge that fraternity is its principal foundation. Peace, John Paul II affirmed, is an indivisible good. Either it is the good of all or it is the good of none. It can be truly attained and enjoyed, as the highest quality of life and a more human and sustainable development, only if all are guided by solidarity as “a firm and persevering determination to commit oneself to the common good”.[7] This means not being guided by a “desire for profit” or a “thirst for power”. What is needed is the willingness to “lose ourselves” for the sake of others rather than exploiting them, and to “serve them” instead of oppressing them for our own advantage. “The ‘other’ – whether a person, people or nation – [is to be seen] not just as some kind of instrument, with a work capacity and physical strength to be exploited at low cost and then discarded when no longer useful, but as our ‘neighbour’, a ‘helper’”.[8] Christian solidarity presumes that our neighbour is loved not only as “a human being with his or her own rights and a fundamental equality with everyone else, but as the living image of God the Father, redeemed by the blood of Jesus Christ and placed under the permanent action of the Holy Spirit”,[9] as another brother or sister. As John Paul II noted: “At that point, awareness of the common fatherhood of God, of the brotherhood of all in Christ – ‘children in the Son’ – and of the presence and life-giving action of the Holy Spirit, will bring to our vision of the world a *new criterion *for interpreting it”,[10] for changing it. *Fraternity, a prerequisite for fighting poverty* 5. In his encyclical *Caritas in Veritate*, my predecessor reminded the world how the lack of *fraternity* between peoples and men and women is a significant cause of *poverty*.[11] In many societies, we are experiencing a profound *poverty of relationships* as a result of the lack of solid family and community relationships. We are concerned by the various types of hardship, marginalization, isolation and various forms of pathological dependencies which we see increasing. This kind of poverty can be overcome only through the rediscovery and valuing of *fraternal* relationships in the heart of families and communities, through the sharing of joys and sorrows, of the hardships and triumphs that are a part of human life. Moreover, if on the one hand we are seeing a reduction in *absolute poverty*, on the other hand we cannot fail to recognize that there is a serious rise in *relative poverty*, that is, instances of inequality between people and groups who live together in particular regions or in a determined historical-cultural context. In this sense, effective policies are needed to promote the principle of *fraternity*, securing for people – who are equal in dignity and in fundamental rights – access to capital, services, educational resources, healthcare and technology so that every person has the opportunity to express and realize his or her life project and can develop fully as a person. One also sees the need for policies which can lighten an excessive imbalance between incomes. We must not forget the Church’s teaching on the so-called *social mortgage*, which holds that although it is lawful, as Saint Thomas Aquinas says, and indeed necessary “that people have ownership of goods”,[12] insofar as their use is concerned, “they possess them as not just their own, but common to others as well, in the sense that they can benefit others as well as themselves”.[13] Finally, there is yet another form of promoting fraternity – and thus defeating poverty – which must be at the basis of all the others. It is the detachment of those who choose to live a sober and essential lifestyle, of those who, by sharing their own wealth, thus manage to experience fraternal communion with others. This is fundamental for following Jesus Christ and being truly Christian. It is not only the case of consecrated persons who profess the vow of poverty, but also of the many families and responsible citizens who firmly believe that it is their fraternal relationship with their neighbours which constitutes their most precious good. *The rediscovery of fraternity in the economy* 6. The grave financial and economic crises of the present time – which find their origin in the progressive distancing of man from God and from his neighbour, in the greedy pursuit of material goods on the one hand, and in the impoverishment of interpersonal and community relations on the other – have pushed man to seek satisfaction, happiness and security in consumption and earnings out of all proportion to the principles of a sound economy. In 1979 John Paul II had called attention to “a real perceptible danger that, while man’s dominion over the world of things is making enormous advances, he should lose the essential threads of his dominion and in various ways let his humanity be subjected to the world and become himself something subject to manipulation in many ways – even if the manipulation is often not perceptible directly – through the whole of the organization of community life, through the production system and through pressure from the means of social communication.”[14] The succession of economic crises should lead to a timely rethinking of our models of economic development and to a change in lifestyles. Today’s crisis, even with its serious implications for people’s lives, can also provide us with a fruitful opportunity to rediscover the virtues of prudence, temperance, justice and strength. These virtues can help us to overcome difficult moments and to recover the fraternal bonds which join us one to another, with deep confidence that human beings need and are capable of something greater than maximizing their individual interest. Above all, these virtues are necessary for building and preserving a society in accord with human dignity. *Fraternity extinguishes war* 7. In the past year, many of our brothers and sisters have continued to endure the destructive experience of war, which constitutes a grave and deep wound inflicted on fraternity. Many conflicts are taking place amid general indifference. To all those who live in lands where weapons impose terror and destruction, I assure you of my personal closeness and that of the whole Church, whose mission is to bring Christ’s love to the defenceless victims of forgotten wars through her prayers for peace, her service to the wounded, the starving, refugees, the displaced and all those who live in fear. The Church also speaks out in order to make leaders hear the cry of pain of the suffering and to put an end to every form of hostility, abuse and the violation of fundamental human rights.[15] For this reason, I appeal forcefully to all those who sow violence and death by force of arms: in the person you today see simply as an enemy to be beaten, discover rather your brother or sister, and hold back your hand! Give up the way of arms and go out to meet the other in dialogue, pardon and reconciliation, in order to rebuild justice, trust, and hope around you! “From this standpoint, it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself”.[16] Nevertheless, as long as so great a quantity of arms are in circulation as at present, new pretexts can always be found for initiating hostilities. For this reason, I make my own the appeal of my predecessors for the non-proliferation of arms and for disarmament of all parties, beginning with nuclear and chemical weapons disarmament. We cannot however fail to observe that international agreements and national laws – while necessary and greatly to be desired – are not of themselves sufficient to protect humanity from the risk of armed conflict. A conversion of hearts is needed which would permit everyone to recognize in the other a brother or sister to care for, and to work together with, in building a fulfilling life for all. This is the spirit which inspires many initiatives of civil society, including religious organizations, to promote peace. I express my hope that the daily commitment of all will continue to bear fruit and that there will be an effective application in international law of the right to peace, as a fundamental human right and a necessary prerequisite for every other right. *Corruption and organized crime threaten fraternity* 8. The horizon of fraternity also has to do with the need for fulfilment of every man and woman. People’s legitimate ambitions, especially in the case of the young, should not be thwarted or offended, nor should people be robbed of their hope of realizing them. Nevertheless, ambition must not be confused with the abuse of power. On the contrary, people should compete with one another in mutual esteem (cf. *Rm* 12:10). In disagreements, which are also an unavoidable part of life, we should always remember that we are brothers and sisters, and therefore teach others and teach ourselves not to consider our neighbour as an enemy or as an adversary to be eliminated. Fraternity generates social peace because it creates a balance between freedom and justice, between personal responsibility and solidarity, between the good of individuals and the common good. And so a political community must act in a transparent and responsible way to favour all this. Citizens must feel themselves represented by the public authorities in respect for their freedom. Yet frequently a wedge is driven between citizens and institutions by partisan interests which disfigure that relationship, fostering the creation of an enduring climate of conflict. An authentic spirit of fraternity overcomes the individual selfishness which conflicts with people’s ability to live in freedom and in harmony among themselves. Such selfishness develops socially – whether it is in the many forms of corruption, so widespread today, or in the formation of criminal organizations, from small groups to those organized on a global scale. These groups tear down legality and justice, striking at the very heart of the dignity of the person. These organizations gravely offend God, they hurt others and they harm creation, all the more so when they have religious overtones. I also think of the heartbreaking drama of drug abuse, which reaps profits in contempt of the moral and civil laws. I think of the devastation of natural resources and ongoing pollution, and the tragedy of the exploitation of labour. I think too of illicit money trafficking and financial speculation, which often prove both predatory and harmful for entire economic and social systems, exposing millions of men and women to poverty. I think of prostitution, which every day reaps innocent victims, especially the young, robbing them of their future. I think of the abomination of human trafficking, crimes and abuses against minors, the horror of slavery still present in many parts of the world; the frequently overlooked tragedy of migrants, who are often victims of disgraceful and illegal manipulation. As John XXIII wrote: “There is nothing human about a society based on relationships of power. Far from encouraging, as it should, the attainment of people’s growth and perfection, it proves oppressive and restrictive of their freedom”.[17] Yet human beings can experience conversion; they must never despair of being able to change their lives. I wish this to be a message of hope and confidence for all, even for those who have committed brutal crimes, for God does not wish the death of the sinner, but that he converts and lives (cf. *Ez* 18:23). In the broad context of human social relations, when we look to crime and punishment, we cannot help but think of the inhumane conditions in so many prisons, where those in custody are often reduced to a subhuman status in violation of their human dignity and stunted in their hope and desire for rehabilitation. The Church does much in these environments, mostly in silence. I exhort and I encourage everyone to do more, in the hope that the efforts being made in this area by so many courageous men and women will be increasingly supported, fairly and honestly, by the civil authorities as well. *Fraternity helps to preserve and cultivate nature* 9. The human family has received from the Creator a common gift: nature. The Christian view of creation includes a positive judgement about the legitimacy of interventions on nature if these are meant to be beneficial and are performed responsibly, that is to say, by acknowledging the “grammar” inscribed in nature and by wisely using resources for the benefit of all, with respect for the beauty, finality and usefulness of every living being and its place in the ecosystem. Nature, in a word, is at our disposition and we are called to exercise a responsible stewardship over it. Yet so often we are driven by greed and by the arrogance of dominion, possession, manipulation and exploitation; we do not preserve nature; nor do we respect it or consider it a gracious gift which we must care for and set at the service of our brothers and sisters, including future generations. In a particular way, the *agricultural sector* is the primary productive sector with the crucial vocation of cultivating and protecting natural resources in order to feed humanity. In this regard the continuing disgrace of hunger in the world moves me to share with you the question: *How are we using the earth’s resources?* Contemporary societies should reflect on the hierarchy of priorities to which production is directed. It is a truly pressing duty to use the earth’s resources in such a way that all may be free from hunger. Initiatives and possible solutions are many, and are not limited to an increase in production. It is well known that present production is sufficient, and yet millions of persons continue to suffer and die from hunger, and this is a real scandal. We need, then, to find ways by which all may benefit from the fruits of the earth, not only to avoid the widening gap between those who have more and those who must be content with the crumbs, but above all because it is a question of justice, equality and respect for every human being. In this regard I would like to remind everyone of that necessary *universal destination of all goods* which is one of the fundamental principles of the Church’s social teaching. Respect for this principle is the essential condition for facilitating an effective and fair access to those essential and primary goods which every person needs and to which he or she has a right. *Conclusion* 10. Fraternity needs to be discovered, loved, experienced, proclaimed and witnessed to. But only love, bestowed as a gift from God, enables us to accept and fully experience fraternity. The necessary realism proper to politics and economy cannot be reduced to mere technical know-how bereft of ideals and unconcerned with the transcendent dimension of man. When this openness to God is lacking, every human activity is impoverished and persons are reduced to objects that can be exploited. Only when politics and the economy are open to moving within the wide space ensured by the One who loves each man and each woman, will they achieve an ordering based on a genuine spirit of fraternal charity and become effective instruments of integral human development and peace. We Christians believe that in the Church we are all members of a single body, all mutually necessary, because each has been given a grace according to the measure of the gift of Christ, for the common good (cf. *Eph *4:7,25;* 1 Cor* 12:7). Christ has come to the world so as to bring us divine grace, that is, the possibility of sharing in his life. This entails weaving a fabric of fraternal relationships marked by reciprocity, forgiveness and complete self-giving, according to the breadth and the depth of the love of God offered to humanity in the One who, crucified and risen, draws all to himself: “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all will know that you are my disciples, if you have love for one another” (*Jn* 13:34-35). This is the good news that demands from each one a step forward, a perennial exercise of empathy, of listening to the suffering and the hopes of others, even those furthest away from me, and walking the demanding path of that love which knows how to give and spend itself freely for the good of all our brothers and sisters. Christ embraces all of humanity and wishes no one to be lost. “For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (*Jn* 3:17). He does it without oppressing or constraining anyone to open to him the doors of heart and mind. “Let the greatest among you become as the youngest, and the leader as one who serves” – Jesus Christ says – “I am among you as one who serves” (*Lk* 22:26-27). Every activity therefore must be distinguished by an attitude of service to persons, especially those furthest away and less known. Service is the soul of that fraternity that builds up peace. May Mary, the Mother of Jesus, help us to understand and live every day the fraternity that springs up from the heart of her Son, so as to bring peace to each person on this our beloved earth. *From the Vatican, 8 December 2013* ------------------------------ [1]Cf. Encyclical Letter *Caritas in Veritate* (29 June 2009), 19: AAS 101 (2009), 654-655. [2]Cf. FRANCIS, Encyclical Letter *Lumen Fidei* (29 June 2013), 54: AAS 105 (2013), 591-592. [3]Cf. PAUL VI, Encyclical Letter *Populorum Progressio* (26 March 1967), 87: AAS 59 (1967), 299. [4]Cf. JOHN PAUL II, Encyclical Letter *Sollicitudo Rei Socialis* (30 December 1987), 39: AAS 80 (1988), 566-568. [5]Encyclical Letter *Populorum Progressio* (26 March 1967), 43: AAS 59 (1967), 278-279. [6]Cf. ibid., 44: AAS 59 (1967), 279. [7]Encyclical Letter *Sollicitudo Rei Socialis* (20 December 1987), 38: AAS 80 (1988), 566. [8]Ibid., 38-39: AAS 80 (1988), 566-567. [9]Ibid., 40: AAS 80 (1988), 569. [10]Ibid. [11]Cf. Encyclical Letter *Caritas in Veritate* (29 June 2009), 19: AAS 101 (2009), 654-655. [12]*Summa Theologiae*II-II, q. 66, art. 2. [13]SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World *Gaudium et Spes*, 69; cf. LEO XIII, Encyclical Letter *Rerum Novarum* (15 May 1891), 19: ASS 23 (1890-1891), 651; JOHN PAUL II, Encyclical Letter *Sollicitudo Rei Socialis *(30 December 1987), 42: AAS 80 (1988), 573-574; PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, *Compendium of the Social Doctrine of the Church*, 178. [14]Encyclical Letter *Redemptoris Hominis* (4 March 1979), 16: AAS 61 (1979), 290. [15]Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, *Compendium of the Social Doctrine of the Church*, 159. [16]FRANCIS, *Letter to President Putin*, 4 September 2013: *L’Osservatore Romano*, 6 September 2013, p. 1. [17]Encyclical Letter *Pacem in Terris* (11 April 1963), 17: AAS 55 (1963), 265. ------------------------------ web: www.spiritualprogressives.org<http://org.salsalabs.com/dia/track.jsp?v=2&c=kXJwbfwIoNsmMKs9WNRD6I8u45muqO…> email: info(a)spiritualprogressives.org *Click here to unsubscribe*<http://org.salsalabs.com/dia/track.jsp?v=2&c=vUT0nNFoEk0LNMvE9ANEwY8u45muqO…> ------------------------------ Copyright © 2010 Network of Spiritual Progressives®. 2342 Shattuck Avenue, #1200 Berkeley, CA 94704 510-644-1200 Fax 510-644-1255 [image: empowered by Salsa] <http://www.salsalabs.com/?email> -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: Book - Scarcity: Why Having Too Little Means So Much
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: Dante-Gabryell Monson <dante.monson(a)gmail.com> Date: Wed, Dec 18, 2013 at 2:35 AM Subject: Book - Scarcity: Why Having Too Little Means So Much To: "econowmix(a)googlegroups.com" <econowmix(a)googlegroups.com> http://economics.harvard.edu/news/scarcity-why-having-too-little-means-so-m… http://en.wikipedia.org/wiki/Eldar_Shafir author of *Scarcity: Why Having Too Little Means So Much*[1]<http://en.wikipedia.org/wiki/Eldar_Shafir#cite_note-1> (with Sendhil Mullainathan<http://en.wikipedia.org/wiki/Sendhil_Mullainathan> ). Professor Sendhil Mullainathan on Scarcity: Why Having Too Little Means So Much September 17, 2013 [image: Professor Sendhil Mullainathan on Scarcity: Why Having Too Little Means So Much] Harvard Professor Sendhil Mullainathan<http://scholar.harvard.edu/mullainathan>, one of the leading economists in the field of behavioral economics, has recently released a new book with Princeton cognitive psychologist Professor Eldar Shafir entitled *Scarcity: Why Having Too Little Means So Much <http://sc.arcity.co/index.html>*. Their book examines the psychology of scarcity and the scarcity mindset that narrows perspective and perpetuates lack through the limiting of one's options. This is an important new work that addresses the psychology around poverty and how people's minds work differently when they feel they lack something. The results of their research show empirically that the feeling of scarcity places very real limits on what people are able to see, and the authors offer strategic interventions as behavioral solutions to help break these cycles that lead to the scarcity mindset. Book Reviews: Being poor changes your thinking about everything<http://www.washingtonpost.com/blogs/wonkblog/wp/2013/09/13/being-poor-chang…> , *The Washington Post*, September 13, 2013 Scarcity: Why Having Too Little Means So Much – review<http://www.theguardian.com/books/2013/sep/07/scarcity-sendhil-mullainathan-…> , *The Guardian*, September 7, 2013 Days late, dollars short: Those with too little have a lot on their mind<http://www.economist.com/news/books-and-arts/21584303-those-too-little-have…> , *The Economist*, August 31, 2013 <http://www.economist.com/news/books-and-arts/21584303-those-too-little-have…>It Captures Your Mind<http://www.nybooks.com/articles/archives/2013/sep/26/it-captures-your-mind/…> ,<http://www.economist.com/news/books-and-arts/21584303-those-too-little-have…> *The New York Review of Books, *September 26, 2013 -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: FW: Craintes pour la sécurité de militants écologistes en Équateur
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: Francois Houtart <houtart(a)hotmail.com> Date: 2013/12/18 Subject: FW: Craintes pour la sécurité de militants écologistes en Équateur To: Bea en Toon Danhieux-Vandewalle <beatoon(a)scarlet.be>, Michel Bauwens < michel(a)p2pfoundation.net> Pour information. FH François Houtart Email:[email protected] Fundación Pueblo Indio del Ecuador Calle Ruiz de Castilla N. 26-92 Quito ECUADOR Tel. (593) 32.12.100 (593) 09.69.55.06.40 Rue Kelle, 192/6 B-1150 Bruxelles Tel. (32) 476.31.50.53 ------------------------------ From: houtart(a)hotmail.com To: duterme(a)cetri.be; christophe.ventura(a)gmail.com; kleberepl(a)yahoo.es Subject: FW: Craintes pour la sécurité de militants écologistes en Équateur Date: Wed, 18 Dec 2013 04:06:24 +0100 Pour info. François François Houtart Email:[email protected] Fundación Pueblo Indio del Ecuador Calle Ruiz de Castilla N. 26-92 Quito ECUADOR Tel. (593) 32.12.100 (593) 09.69.55.06.40 Rue Kelle, 192/6 B-1150 Bruxelles Tel. (32) 476.31.50.53 > From: william.sacher(a)mail.mcgill.ca > Subject: Craintes pour la sécurité de militants écologistes en Équateur > Date: Wed, 18 Dec 2013 02:23:37 +0000 > To: > > > Castellano abajo > > Merci de diffuser! Gracias por difundir! > > Craintes pour la sécurité de militants écologistes en Équateur > Jeudi, 12 Décembre, 2013 > Par: Amnesty International > http://www.aldeah.org/fr/craintes-pour-la-securite-de-militants-ecologistes… > > Nous désirons rendre publique notre plus grande préoccupation quant à l'intégrité physique et morale de Carlos Zorrilla, ainsi que celle d'autres militants écologistes résidant dans la région de Íntag, dans le nord de l'Équateur. Ces craintes ont pour origine les attaques répétées contre la personne de Carlos Zorrilla formulées par le président Rafael Correa lors de ses derniers discours hebdomadaire à la Nation. > > Résident de la vallée de l'Íntag depuis plusieurs décennies, Carlos Zorrilla est un membre fondateur de l'organisation Défense et Conservation Écologique de Íntag (Defensa y Conservación Ecológica de Intag, DECOIN), qui travaille à la protection de l'écosystème de la vallée du fleuve Íntag, une région de forêts subtropicales, connue pour sa biodiversité exceptionelle. Au cours des quinze dernières années, Carlos Zorrilla s'est impliqué dans la lutte contre les activités minières à grande échelle et notamment un projet d'exploitation de cuivre à ciel ouvert aux sources du fleuve Íntag, projet aujourd'hui impulsé par le gouvernement équatorien avec le concours de l'entreprise publique chilienne CODELCO (après avoir été durant de longues années la propriété de transnationales japonaise et canadienne). Pour Carlos Zorrilla comme pour les nombreux opposants à ce projet, une mégaexploitation minière aura des conséquences désastreuses sur les écosystèmes uniques et fragiles de la vallée de l'Íntag. Au cours de ces dernières années, les riverains de la vallée se sont organisés en développant de nombreuses activités productives alternatives au projet d'exploitation minière. > > Le 14 septembre dernier, les résidents de la vallée en résistance contre le projet minier ont bloqué l'accès à la zone du projet à des employés de l'entreprise d'État, la ENAMI. Ces derniers étaient chargés d'effectuer des relevés dans l'optique d'une évaluation de paramètres écologiques (Carlos Zorrilla affirme qu'il n'était pas présent sur les lieux ce jour-là). > > Deux semaines plus tard, le 28 septembre, le président Rafael Correa diffusait des photos de Carlos Zorrilla et de militants d'Íntag au cours de son intervention télévisé hebdomadaire. Rafael Correa qualifiait les actions de ceux-ci de << déstabilisatrices >> et prétendait qu'il s'agissait d'une ingérence dans la politique gouvernementale, parrainée par des étrangers. > > Enfin, le 7 décembre dernier, toujours lors de son discours hebdomadaire, Rafael Correa accusait de nouveau Carlos Zorrilla et d'autres militants d'agir dans l'intérêt d'acteurs étrangers et demandait instamment à la population de << réagir >>. > > Les craintes pour la sécurité de Carlos Zorrilla et les autres personnes nommées lors des interventions télévisées de Rafael Correa se voient renforcées par la fermeture imposée par le gouvernement de l'ONG écologiste Pachamama. > > Source: Amnesty International / voir l'appel à écrire à R. Correa et à l'Ambassade plus bas (en espagnol) > --------------------------------------------------------------------------------- > > ACCIÓN URGENTE - TEMOR POR LA SEGURIDAD DE ACTIVISTAS MEDIOAMBIENTALES > > Fecha de publicación: > Jueves, 12 Diciembre, 2013 > Por: Amnesty International > > Existe una creciente preocupación por la seguridad de Carlos Zorrilla, activista medioambiental de Ecuador, y otras personas que han protestado contra proyectos de desarrollo en la región de Intag, en el norte del país. Esta preocupación ha surgido después de que el presidente ecuatoriano, Rafael Correa, atacara repetidamente las actividades de estas personas durante sus discursos semanales a la nación. > > Carlos Zorrilla es miembro fundador de Defensa y Conservación Ecológica de Intag (DECOIN), organización que trabaja para proteger el ecosistema de Intag, una región del norte de Ecuador rica en bosques subtropicales y biodiversidad. Durante muchos años, Carlos Zorrilla ha participado en iniciativas locales para oponerse a actividades mineras que dañarían el medio ambiente en la región, y ha iniciado proyectos de desarrollo alternativos a la minería. > > El 14 de septiembre, los comuneros de Intag que se oponen a la minería en la zona bloquearon el acceso de empleados de la Empresa Nacional Minera a una parte de Intag. Los empleados iban a tomar muestras para realizar una evaluación medioambiental de la zona. Según Carlos Zorrilla, él no estaba en la zona en esos momentos. > > Dos semanas después, el 28 de septiembre, el presidente Rafael Correa, durante su discurso semanal televisado a la nación, difundió fotos y datos de activistas de Intag, incluido Carlos Zorrilla. Calificó sus actividades de "desestabilizadoras" y dijo que eran una injerencia, encabezada por extranjeros, en la política gubernamental. > Durante otro discurso televisado el 7 de diciembre, el presidente acusó de nuevo a Carlos Zorrilla y otras personas de defender intereses extranjeros, y pidió a los ecuatorianos que reaccionaran. > > La preocupación por la seguridad de Carlos Zorrilla y las demás personas nombradas durante los discursos presidenciales se ve reforzada por el repentino cierre el 4 de diciembre, por parte de la policía, de la organización ecologista Pachamama, y por la negativa de las autoridades gubernamentales a permitir a esa organización y a los activistas desempeñar su labor. > > Escriban inmediatamente, en español o en su propio idioma: > - pidiendo al gobierno de Ecuador que se abstenga de acusar arbitrariamente a Carlos Zorrilla y otros defensores y defensoras de los derechos humanos de realizar actividades desestabilizadoras, ya que eso puede dar lugar a represalias indiscriminadas contra ellos; > - expresando preocupación porque estas declaraciones del gobierno pueden disuadir a otras personas de participar en acciones públicas en defensa de los derechos humanos; > - recordando a las autoridades que los Estados tienen el deber de proteger a quienes defienden los derechos humanos y de crear las condiciones necesarias para garantizar que pueden llevar a cabo sus actividades legítimas sin restricciones injustas y sin temor a represalias, conforme establece la Declaración de la ONU sobre los Defensores de los Derechos Humanos, adoptada en 1998. > > ENVÍEN LLAMAMIENTOS, ANTES DEL 23 DE ENERO DE 2014, A: > Rafael Correa Delgado > Presidente de la República > García Moreno N10-43 entre Chile y > Espejo, Quito, Pichincha, Ecuador > Twitter: @MashiRafael > Tratamiento: Sr. Presidente > Y copia a: > Programa de América > Amnistía Internacional > Correo-e.: ecupeve(a)amnesty.org<mailto:[email protected]><mailto: ecupeve(a)amnesty.org<mailto:[email protected]>> > > Envíen también copia a la representación diplomática de Ecuador acreditada en su país. Incluyan las direcciones de las sedes diplomáticas locales a continuación: > Nombre Dirección 1 Dirección 2 Dirección 3Fax Número faxCorreo-e. Dirección correo-e.Tratamiento Tratamiento > Consulten con la oficina de su Sección si van a enviar los llamamientos después de la fecha antes indicada. > > Amnesty International. > > ------------------------------------------------------------------------------- > > > > -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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Fwd: [Networkedlabour] FW: ETUC announces European demonstration for 4 April
by Michel Bauwens 19 Dec '13

19 Dec '13

---------- Forwarded message ---------- From: peter waterman <peterwaterman1936(a)gmail.com> Date: Wed, Dec 18, 2013 at 1:59 PM Subject: Re: [Networkedlabour] FW: ETUC announces European demonstration for 4 April To: Roland Erne <roland.erne(a)ucd.ie>, CRITICAL-LABOUR-STUDIES(a)jiscmail.ac.uk, Debate is a listserve that attempts to promote information and analyses of interest to the independent left in South and Southern Africa < debate-list(a)fahamu.org>, WSFDiscuss List < WorldSocialForum-Discuss(a)openspaceforum.net>, Dan Gallin <gli(a)iprolink.ch>, networkedlabour(a)lists.contrast.org *Peter sez:* On the one hand, the ETUC is moving out from the European corridors of power(lessness) and into the streets. On the other, its 'new path for Europe' means back to an old, and failed, path for Europe. That is for a re-birth of a 'Social Europe' that seems to have existed mostly in the imagination of left-of-centre Eurocrats and Europhiles. And then, and more basically, for the rebirth of a Keynesian Utopia, with 'autonomous' social partners' (actually, of course, partners of and under capitalism) settling any friction between unions, corporations and states, around a bargaining table. This is, surely, a conservative utopianism, in so far as it mystifies a dystopian present and offers in exchange a mystified past. And this all presented without using the dread 'C-word', capitalism. Nor does it seems to reach out to those who have recently re-discovered the streets and added to this the tweets (here check out the book by Gerbaudo, 'Tweets and Streets'). They are evidently not invited to this party. Let's nonetheless wish the ETUC success with its demonstration, either taking part, or seeing online whether it has the kind of intellectual and ethical effect on the European and Global 99% as have done, separately or collectively, Madison, USA, the Arab uprisings, Democracia Real in Spain, the occupied squares of Istanbul and Athens, the streets of Sao Paulo and Rio, Brazil and [fill this space...]. *Now read on...* On Wed, Dec 18, 2013 at 7:19 AM, Roland Erne <roland.erne(a)ucd.ie> wrote: > FYI > > > > ETUC Press release > > Is this email not displaying correctly? > View it in your browser<http://us6.campaign-archive1.com/?u=432f45140d9f6f58d0cb10aa1&id=7e6652fe22…>. > > > > > * > <http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…>* > > *Crisis cannot be solved without sound social basis* > > *ETUC announces European demonstration for 4 April* > > 18/12/2013 > > > > *The European Union will not get itself out of the crisis as long as it > continues to ignore the real needs of its citizens, the European Trade > Union Confederation (ETUC) has warned.* > > As EU leaders prepare to gather in Brussels for their end of year summit, > they continue to undermine the European project by prolonging the financial > and social crisis and alienating millions of people across the union. > > Speaking ahead of the summit on 18 December, ETUC Secretary General, > Bernadette Ségol, announced that a European trade union demonstration will > take place in Brussels on 4 April 2014, as the European Parliament prepares > to elect new members. > > Recently, the ETUC launched its campaign, A New path for Europe, outlining > a bold new investment plan for the EU, based on a sustainable industrial > policy and quality jobs. > > In addition, it also set-out its manifesto for the European Parliament > elections, which urges candidates uphold the social dimension of the EU, > and reject any attempts to continue polices that diminish wages and working > conditions. > > *“We in the trade union movement do not believe that the crisis is over,”*said Bernadette Ségol. *“What > we have to ask is, who is out of trouble? The financial system or the > people?”* > > *“Europe is extremely weak on its social dimension. Citizens do not agree > with the kind of path the EU is going down. Such a Europe will be not be > regarded kindly by its citizens, if it doesn’t change course.”* > > *“Political leaders have to show they will protect workers; it is not just > about freedom of the market, but also about social protection. That is why > we are having this campaign.”* > > > > - *A new path for Europe: ETUC plan for investment, sustainable growth > and quality jobs*: http://www.etuc.org/a/11715<http://etuc.us6.list-manage.com/track/click?u=432f45140d9f6f58d0cb10aa1&id=…> > - *ETUC Manifesto on the European Parliament Elections*: > http://www.etuc.org/a/11820<http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…> > - *Twitter Hashtag: #NewPath4Europe* > > *The European Trade Union Confederation (ETUC) exists to speak with a > single voice, on behalf of the common interests of workers, at European > level. Founded in 1973, it now represents 85 trade union organisations in > 36 European countries, plus 10 industry-based federations.The ETUC is also > on Facebook > <http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…>, > **Twitter > <http://etuc.us6.list-manage.com/track/click?u=432f45140d9f6f58d0cb10aa1&id=…>**, > **YouTube > <http://etuc.us6.list-manage.com/track/click?u=432f45140d9f6f58d0cb10aa1&id=…>** > and **Flickr > <http://etuc.us6.list-manage.com/track/click?u=432f45140d9f6f58d0cb10aa1&id=…>**. > * > > *Copyright © 2013 European Trade Union Confederation/ Confédération > européenne des syndicats, All rights reserved.* > > *More information:* > > *Cillian Donnelly* > > Head of Press and Communications > Phone: +32 (0) 2 224 04 30 > @: media(a)etuc.org<http://etuc.us6.list-manage.com/track/click?u=432f45140d9f6f58d0cb10aa1&id=…> > > > <http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…><http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…><http://etuc.us6.list-manage1.com/track/click?u=432f45140d9f6f58d0cb10aa1&id…> > > unsubscribe from this list<http://etuc.us6.list-manage1.com/unsubscribe?u=432f45140d9f6f58d0cb10aa1&id…>| update > subscription preferences<http://etuc.us6.list-manage.com/profile?u=432f45140d9f6f58d0cb10aa1&id=1e34…> > > > -- 1. *EBook, November 2012: Recovering Internationalism <http://www.into-ebooks.com/book/recovering_internationalism/>. [Now free in two download formats] <http://www.into-ebooks.com/book/world_social_forum/> <http://www.into-ebooks.com/book/world_social_forum/>* 2. *EBook (co-editor), February 2013: World Social Forum: Critical Explorations http://www.into-ebooks.com/book/world_social_forum/ <http://www.into-ebooks.com/book/world_social_forum/> * 3. *Interface Journal Special (co-editor), November 2012: For the Global Emancipation of Labour <http://www.interfacejournal.net/current/>* 4. *Blog: http://www.unionbook.org/profile/peterwaterman. <http://www.unionbook.org/profile/peterwaterman.> * 5. *Interface Journal Special (Co-Editor) Social Movement Internationalisms. See Call for Papers <http://www.interfacejournal.net/>, (Deadline: May 1, 2014). * - _______________________________________________ NetworkedLabour mailing list NetworkedLabour(a)lists.contrast.org http://lists.contrast.org/mailman/listinfo/networkedlabour -- P2P Foundation: http://p2pfoundation.net - http://blog.p2pfoundation.net <http://lists.ourproject.org/cgi-bin/mailman/listinfo/p2p-foundation>Updates: http://twitter.com/mbauwens; http://www.facebook.com/mbauwens #82 on the (En)Rich list: http://enrichlist.org/the-complete-list/

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