Upon graduation, special agent Amitai Etzioni (known to the FBI only as Mega) was assigned to the U.S.A. The Mossad motto is "through deception thy will do war." In 1958, Etzioni began his new career as a leading American sociologist at Berekley. It took twenty years, but in 1979 he was a White House advisor to President Carter, under special assistant Richard Harden.
Once hidden under the guise of sweet little professor, firmly entrenched in D.C., Etzioni went to work on phase 2 of his assignment. He predicted Communitarianism would become the global "perfect" middle ground between too many rights and not enough responsibilities (capitalism), or not enough rights and too many responsibilities (communism).
Etzioni's 1990 Communitarian Platform defined his goal as helping Americans find a necessary balance between excessive individualism-selfishness and the more moral rights of the "community." The definition of community was left necessarily vague. His moral "shoring up" teaches the need for new global citizenship based on an equal division between citizen's Rights and Responsibilities. He's written more than thirty books on the subject. He travels the globe advising governments on the need for harmonization.
Etzioni was Bill Clinton's "silent" mentor, Hillary Clinton praised Etzioni in her book "It Takes A Village," and the Obamas have known Etzioni since they began their Communitarian neighborhood activist training at Northwestern University under Communitarian Network Professor John McNight.
Etzioni's idea for Community Policing was adopted by the U.S. Congress in 1994. Today it is a worldwide policing strategy. Prominent Communitarian author Robert Putnam was President George Bush Jr's Press Secretary. Putnam described Bush's Compassionate Conservatism as Etzioni's idea of Communitarianism to the Washington Post in 2002.
So how is Amitai Etzioni connected to the rebirth of the Andean Pachamama, exactly?
Pachamama represents Communitarian Socialism to the Bolivians who wrote it into their new constitution in 2009.
"The historic enactment of Bolivia's new constitution that grants unprecedented rights to the country's indigenous majority, approved by over 61% of the vote on January 25, represented the beginning of "communitarian socialism", according to President Evo Morales.
This was not the first time Bolivia's first indigenous president had raised the concept of "communitarian socialism". In his April 2008 speech to the United Nations, Morales spoke of the need for "a communitarian socialism in harmony with Mother Earth". Green Left Weekly 11
President Evo Morale's Communitarianism is the same Communitarianism Amitai Etzioni invented in 1980.
"Traditionally, citizenship regimes in Latin America relied on corporatist forms of interest intermediation. Corporatist systems are one subset of a larger grouping of communitarian approaches to state-society relations. All communitarian approaches assume "a formal, political role for groups in defining some state-society relations." Because identities, preferences, interests, and meanings are grounded in social constructs and rooted in the community, communitarians suggest that groups are an important political unit. As such, groups (ethnic, class, sectarian etc.) are typically the prevailing political unit in communitarian systems. This was the dominant citizenship regime type in corporatist Latin America. Conversely, liberal citizenship regimes have always promoted the individual as the primary political unit. For liberals, "The individual possesses certain rights and responsibilities and, in large part, acts to maximize personal autonomy, interests, and capacities," notes Yashar. Over the course of the last three decades, and with particular alacrity during the 1980s and 1990s, Latin America regimes, as a response to a host of economic, fiscal, and political pressures, mutated from corporatist to neoliberal citizenship regimes." Adam Galleger in a review of Contesting Citizenship in Latin America by Deborah Yashar 12
Several writers have described the communal traditions in Bolivian tribal communities as having been based in "communitarian tradition" for 500 years.
"Vargas Llosa’s position has been reprised during recent struggles in Bolivia in a
variety of ways. Analysts critical of the social movement effort have pointed to the ways that urbanites of indigenous descent "idealize the rural and communitarian tradition of their ancestors in order to oppose it to a present in which they have achieved less than they hope" (Laserna 2003). In a speech after his removal from office,5 Sánchez de Lozada charged that Bolivia’s social movements "don’t believe in democracy," and he contrasted orderly "representative democracy" to an "authoritarian communalistic democracy" that is based on the supposed "assemblies" of Bolivia’s indigenous societies." 13
"David Choquehuanca in an interview elaborated on the communal roots that facilitate the construction of socialism: "We have always governed ourselves in our communities. This is why we maintain our customs, perform our own music, speak our own Aymaran language, in spite of a 500-year effort to erase these things – our music, our language and our culture. In a state of clandestinity, we have upheld our values, economic forms, our own types of communitarian organization, which are all being reappraised now. This is why we are incorporating into socialism something that has resisted for 500 years - the communitarian element. We want to build our own socialism." 14
"We don’t want a capitalist system or a neoliberal system. We want a communitarian system, a system from our own ancestors." 15
Etzioni's Diversity Within Unity Platform is another aspect similar to the Bolivian ideology.
"The basic approach we favor is diversity within unity. It presumes that all members of a given society will fully respect and adhere to those basic values and institutions that are considered part of the basic shared framework of the society. At the same time, every group in society is free to maintain its distinct subculture-those policies, habits, and institutions that do not conflict with the shared core-and a strong measure of loyalty to its country of origin, as long as this does not trump loyalty to the society in which it lives if these loyalties come into conflict. Respect for the whole and respect for all is at the essence of our position." Amitai Etzioni 16
"Both women and the model of the Good Life seek unity within diversity since the more we are organized in specific groups, the more our social and communitarian meaning increases." The Pachamama Alliance blog, May 21, 2012 13 1
Another picece that ties Etzioni to the Dutch Corporation's investments in rural Bolivia may be in Etzioni's advice to EU presidents, his travels to the Netherlands, and his close association with the Dutch PM.
"It is noteworthy that Etzioni hardly addresses the religious socialist roots of Buber's idea of community. Which were originally strongly influenced by the anarchist socialist thinking of his friend Gustav Landauer. From there, there was an influence on the kibbutz movement. At the utopian socialist ideas as Buber in "Pfade in Utopia" shows, Etzioni pays any attention. That would be huge commitment to communitarian thinking probably not do well, but the debate about it. Buber chooses Landauer for a minimum state: there is only need the state where the community is not really the case can regulate themselves. But where there is no real responsibility or more communities, the state must take responsibility. A current perspective for the Dutch debate, where the CDA in the communitarian Aryan thought a strange and confusing has entered into alliance with liberal individualism." Karl Barth (google translated from Dutch) 18
Active in the New World Order Project since the 1960s, Dr. Amitai Etzioni is credited with introducing the theory of Communitarianism to "the upper reaches of academia" in the late 1980s. Etzioni is heralded as the "father" and "guru" of Communitarianism.
Some of his activities include (this is a partial list from Etzioni's online bio):
Member, Committee on International Order 1963-1969, Chairman, Committee on International Order 1968-1969, Founding Member, Research Advisory Group of the World Order Models Project. Yale University Law School (World Law Fund) 1969-1971, Member, Administrative Board, Research Institute on Communist Affairs, Columbia University 1970-1974 {ed. lol!}, Member, Governing Council, American Jewish Congress 1973-1975, Member, Council on Foreign Relations 1976-1988, Founder and First President, Society for the Advancement of Socio-Economics 1989-1990, Member, Editorial Advisory Board (EAB) of the Living Economics/ Living Economy Network Initiative 1988- , Member, National Advisory Committee of the Institute of Government and Public Affairs 1989- , Member, Special Committee on Lawyering in the 21st Century, American Association of Law Schools 1989- Member, Founding Board, PEGS, Committee on the Political Economy of the Good Society 1992- Member, New York Times Syndicate 1993- Member, Council of Advisors, National Civic League 1992-1994, Member, Board of Directors, Character Education 1993-1995, Partnership Member, Advisory Council, Character Education 1995- , Partnership Member, Executive Committee, Character Education Partnership 1993-1994, Member, International Advisory Board, New Israeli 1994 Interdisciplinary University of Law, Management and Technology, Member, AmeriCorps Launch Committee 1994, Founder and First President, The Communitarian Network 1994- ,Member, Advisory Board, TIKKUN Magazine 1995- , Member, Citizens For Service Advisory Board 1995-" 19
If the Bolvians did not get the term from Etzioni (who coined the term), then the only other possibility I can think of is the Pope or his priests, who have actually been much more forthright in their description of Communitarianism. Catholic priests and Pope John Paul II defined Communitarianism (as we do) as the final, perfect, Hegelian synthesis between capitalism and communism. Catholic change agents briefly introduced the dialectical concept to South Americans as a new form called Market Socialism.
DIVINE MERCY APOSTOLATE HOLLAND CELEBRATES 4th
INTER-COMMUNITARIAN FEAST OF MERCY by Malou Pimentel
The Netherlands-April 24, 2012
On a chilly yet sunny Sunday of April 15, 2012, the Divine Mercy Apostolate Holland celebrated its fourth inter-communitarian Feast of Mercy. The Filipino- Dutch Catholic Community of Haarlem hosted this annual Mercy Sunday at Pastoor van Arskerk in Haarlem, The Netherlands. The theme was:
“ PROCLAIM TO THE WHOLE WORLD MY UNFATHOMABLE MERCY .”
The Divine Mercy Apostolate Holland has for its goal of mission to bring the Divine Mercy Flame
to communities of faith. Instead of communities going and searching for His Mercy.
Thus, creating the SPIRIT OF INTERCOMMUNITARIAN,
coming together once a year as people of faith, worshipping the Lord as one family of God.
The SPARKS OF MERCY has to reach everyone in all
denominations, races and cultures “ UNITY IN DIVERSITY “.
We praise the Mighty Merciful Lord that parishes in the land have started celebrating the Mercy Sunday.
Pachamama was ressurected by the Communitarians to become the blessed Mother of us all, and much like Etzioni's Cabbalistic interpretation of the oral and secret Talmud with a good mix of Greek and New Testament sentiments, the Pachamama is less of a religion and more of a law religionalized. While it was always apparent to this writer that there would eventually be a global Communitarian Church, the conditioning for acceptence was well underway by the time I got into the reseacrh in 1999, but all the evidence I saw pointed towards either the Vatican or revived Sanhendrin Court taking the leading role in the new world religion. Our attention was sucessfully directed toward JerusaLondon, when all along the new world Communitarian religion was manifesting in Bolivia!
"Speaking before an estimated 15,000 people, including several Latin American heads of state; government representatives from Africa, Asia, and Europe; and indigenous delegations, Morales detailed his government's proposal for establishing an international climate justice court, passage of a U.N. Declaration of the Rights of Mother Earth, reparations from rich countries to assist poor and low-lying nations that will be impacted by the effects of climate change, and financing of clean energy technologies. He also urged countries to open their borders to future waves of climate refugees."
Philosophy, history, and political science texts published prior to 1990 have few to no references for the term Communitarian. Zero out of a thousand Americans had ever heard the word when we asked them in 2000. Nobody we talked to knew what it was, even now, and many people actually accused us of "making it up." Today Communitarianism is still very obscure, the primary sources mentioning it remain academic publications, but it's much more frequently used by mainstream news and bloggers. It's only been over the past three or four years that we found papers identifying it as the basis for so many varied religious beliefs.
The big Communitarian idea for lasting harmony and peace includes a mandatory "balance" between the rights of individuals against their new responsibilities to the "community." According to the Stanford Encyclopedia and Britannica, the theory was introduced into upper academia in the late 1980s by several writers coming from various theological and theoretical backgrounds. Alasdair MacIntyre, Catholic professor at Notre Dame, taught a slightly different variety of communitarianism than the "guru" of the Communitarian Movement, former Middle Eastern terrorist Dr. Amitai Etzioni. The bottom line to all the theory is that Communitarianism represents the "common good."
"Common Good. This has been defined as "everything that is good to more than one person, that perfects more than one person, that is common to all" (Argandoña 1998, p. 1095). It is the fulfillment of a company's purpose as a company, that is, the creation of conditions that enable its stakeholders achieve their personal goals. The good for the individual translates normatively into the good for the community. A 1905 letter sent by U.S. Secretary of Agriculture James Wilson on the transfer of authority over national forestlands to the U.S. Forest Service noted that "all land is to be devoted to its most productive use for the permanent good of the whole people, and not for the temporary benefit of individuals or companies" (Pinchot 1974, p. 261). The common good, as a communication ethic, transcends the values and interests of any single group." 20
The basis for the theory of Communitarian Forestry Management is well-established. The U.S. Department of State is the lead agency for harmonization in the United States. The U.S. Dept of Forestry and U.S. Dept of Agriculture, the agencies responsible for harmonizing all the land and people at the local community levels, were built entirely upon the inevitable "need" for Communitarian Harmony with Nature.
"Charles Darwin (1809-1882) shocked the conceit of humanity by placing human evolution alongside that of animals, that is, as part of nature. The evolutionary explanation of the proliferation of life on earth undermined dualistic philosophies thousands of years old. Darwin’s works, The Origin of Species (1859) and The Descent of Man (1871), became important sources in the development of environmentalism and environmental ethics. Dietrich Brandis, a German scientist, pioneered forestry management in India and Graves, as well as Gifford Pinchot, who would later head the United States Forest Service..." 21
Pachamama's Rights aren't the only communitarian practices being introduced in the busy, behind-the-scenes workshops and consensus groups. The proposed UN Forestry Management Practices at the Rio+20 Earth Summit are offically defined as "communitarian."
Communitarian forest management to assure Sustainable Development
"Communitarian forest management (CFM) is a common practice in several countries of Latin America. Sustainable communitarian forest management helps to mitigate the effects of environmental degradation and climate change and promotes rural development by the creation of more employment opportunities in the forest sector, which strengthens the local economies and eradicates rural poverty. Thus, the communitarian forest management provides multiple ecologic, economic and social benefits, and can inspire other nations to learn from the experiences in Mexico and Central America to adopt similar strategies to promote sustainable development.
"Our side event will show what is crucial for successful and sustainable communitarian forest management, how it fosters local governance and how it improves local development. At the same time, challenges and needs will be presented to foster communitarian forest management that benefits nature and society in the local and global context. " UNCSD 15 22
The world has only Global Citizens now, and with citizenship comes responsibilities. A primary requirement for good standing in the emerging structure for global governance (not government) is selfless (but profitable) service to the community. Everyone must serve. The community's got your back.
It's not a coincidence or a mistake that Occupy Wall Street mutated into Occupy the Earth and headed for Rio+20. 23 The OWS leadership has made an officially recognized UN committment to working for global communitarian harmony with Mother Earth. The great transition into our global common destiny is in the final wrecking stages. Like the Twin Towers, our system of government and laws is about to go "poof!"
Those who have not been warned or educated about the way communitarianism is predestined to become the perfect, final solution to global problems and dialectical conflicts are the most easily convinced to adopt MamaZioni's Communitarian values and principles. Their lovliest, lofty vague phrases have many levels of interpretations, and the naive person who takes a Communitarian's word at face value is in for a rude awakening.
Harmony means one thing to a peace lovin' happy hippie, it means something else to a devout Christian or Muslim, it means another thing to a musican, and it means something entirely different to a Mossad-trained Communitarian COP.
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Sources for quotes:
1 .
