Asian Alliance for Solidarity Economy

Esteemed friends

With our affectionate regards, we send you the “CHARTER OF RESPONSIBILITIES OF THE CHILDREN AND GIRLS OF CHILE – RESPECT TO THE ENVIRONMENT AND THE CLIMATIC CHANGE”, written with the records of the National Conference Infanto Juvenil of Chile: Let’s take care Of Chile, conducted in Santiago, Chile on December 16, 2009 towards Confint Internacional Brasilia 2010.

For a detailed Report of the whole CONFINT’s process Chile towards International CONFINT Brasilia 2010, documents and images,

please see our blog:

http://confintchile.blogspot.com/

Organizing National Commission – ONC

CHARTER OF RESPONSIBILITIES OF THE CHILDREN OF CHILE

RESPECT TO THE ENVIRONMENT AND THE CLIMATIC CHANGE

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We, children of Chile, between twelve and fifteen years of age, representatives of the diverse regions of the country, who have organized the Conference Children of Chile: Responsibilities respect to the climatic change, living the environmental responsibility in the school.

After having debated on the environment and the climatic change in our schools all over the country, we have elected a responsibility, an action and a representative.

Together with the adults who accompany us: teachers; friends of the National Commission of the Environment – CONAMA of the Government of Chile; and friends of the civil society.

We are in Santiago of Chile, the capital city, to exchange and to debate, under the slogan: “We are going to take care of Chile”. And to send to all the children and adults of Chile and the world, our feelings, ideas and words.

WE MAKE O U RSELVES RESPONSIBLE FOR CHANGING OUR MENTALITY TO SEE MORE

Th e car e of the environment demands a change of mentality, another way of thinking, of looking and doing the things. Not only of saying. For example, in the commune of Graneros, in the center of Chile, the slogan is a “Cradle of tradition and culture”. We, now we say: “Cradle of tradition and culture of the environment”.

Changing our mentality makes us freer because we see more. Before when we looked at a tree we only saw it, when we looked at a bee only we saw a simple insect. Now, on having looked at a plant, we see its function, see all its contributions that form part of the chain of life of which we also are a part.

Our responsibility is to be able to see increasingly and to enable the adults to listen to us in order that they also see more.

WE MAKE OURSELVES RESPONSIBLE FOR SPEAKING TO THOSE WHO HAVE MORE POWER IN ORDER THAT THEY LISTEN US AND SEE MORE

Those who govern, in order that the environment has rights and which are defended against those who for ignorance and ambition damage it. In order that they teach us to see more in the schools, in order that they help our teachers to teach ourselves to see more, in all the levels of the school.

To the owners of the industries in order that they look for manners of not damaging the planet in their business. To the owners of the mass media in order that they teach to see more and not less. That wasteful and bad use of things is not “growth” nor “wealth”, but an aggression itself against all of us, specially us the children.

WE MAKE OURSELVES RESPONSIBLE FOR UNDERSTANDING

Many people continue believing that climatic change is not a problem, that climatic change is going to exist anyway. That the planet is infinite and they can extract of it everything what they want. It is our responsibility to make them see more in order that all of us can survive.

We make ourselves responsible for understanding that we human beings are accelerating increasingly the climatic change which generates big dangers. That the planet ends its resources and we will end with them. For example, a great part of the bees of the world is disappearing, and with them a great part of our food, because the bees are the ones that sow the pollen of flowers and plants to reproduce them.

Many people worry about the climatic change only because it affects their consumption and their lives. But we know that we do not have the right to attack the planet, taking what we desire to have. We must learn to not waste and not to use things badly.

Fighting for the planet is love. The environmental education is love. Love to the planet, love to the children, love to all the persons. The environment is alive, it feels, it has rights, it must be loved..

WE MAKE OURSELVES RESPONSIBLE OF LOOKING FOR BALANCES AND TO ADAPT

To the excesses of heat and of cold, to the allergies that now come in other epochs, to the changes of agricultural products, and of the traditions of work in the field and the regions. The vineyards of grapes are changing from the north and the south of the country. It changes the color and flavor of the fruit. The greenhouses are constructed before or after what they were done always.

WE MAKE OURSELVES RESPONSIBLE FOR A NEW CULTURE OF THE WATER

The Chilean sea diminishes due to excessive evaporation every year, it increases its percentage of salt, killing many fishes such as the Horse mackerel, or forcing them to emigrate. In Macul’s gully, near Santiago, the water is visibly scantier every year. In the south of Chile, there was no snow in the lagoon of the Laja in August like always, if not in November.

More in the southern part, the glaciers of ice that are the water reserves, are increasingly receding, they melt, they move back thirty meters each year. It happens this way in Balmaceda and Serrano in Magallanes, and everywhere in the Antarctic. In Punta Arenas, the temperature doubled in eight years and reaches thirty degrees centigrade.  Before there was great snow, the children of the past had the tradition making dolls with it, there were contests; today the snow scarcely covers the sole of the shoes.

We say new “culture of the water” because it is not enough to say only that it is necessary to take care of the water. In the chain of the life where everything is joined, it is necessary to take care of everything to take care of the water. For example, a kilo of meat needs fifteen thousand liters of water to be produced, that is like leaving open a shower of warm water for four hours. And Chile consumes meat increasingly. For that reason, we assume the responsibility of doing campaigns to eat less meat, for at least two days a week.

We do campaigns in order that the whole community check, detect and close  the water filterings in houses and schools.

We develop a system that, by means of height differences, takes advantage of the gravity force to re-use the water already occupied in the wash basins, now also in the waterclosets. And we propose that channels and special reservoirs that gather the water rain for re- use in baths and in the irrigation of gardens should be included in the housings and schools that are constructed in the future.

WE MAKE OURSELVES RESPONSIBLE FOR USING NEW NON POLLUTANT ENERGIES

In Chile, fifty percent of energy is produced by burning oil or coal, which emit highly pollutant gases, and fail to take advantage of fountains of non pollutant energies. For that reason, we initiate campaigns to install systems that store the solar light to generate night light, such that ” the Sun illuminates us by night” as in Alto Hospicio in north Chile. And in order that in all the houses and schools the current spotlights change to other energy sources of high efficiency and energy saving.

WE MAKE OURSELVES RESPONSIBLE FOR CLEANING AND PRESERVING THE AIR AND LAND

Planting the plant of the Quillay, which avoids the erosion and enriches the land, on the south zone of the Bío Bío. Planting trees for the whole Peñalolén’s commune on Santiago. Realizing a campaign in order that neither the dry leaves of the trees nor the garbage are burned. And to implement in Graneros, to the center of the country, the slogan:”Three R”: to re-use, to reduce and to recycle, delivering in addition the resources obtained from the recycling to institutions of social help, to attack at the same time the inequality.

Posted by Francoise Wautiez, ALOE

also published in the ALOE website at: http://aloe.socioeco.org/article753_en.html

Prosperity and quality of life call for economic strategies that are soundly financed, equitably allocated, that deal responsibly with the world’s resources, while taking into account the material and immaterial needs of mankind. Such a positive future scenario cannot be put on the same level with a permanent or even exponential increase of the economic production (GDP).

We can achieve this goal by taking specific measures to alter the incentive systems and regulations of our national economies. While this is the responsibility of governments, the design of those measures must be the result of a wide public debate. The international conference in Vienna aims to start such a wide debate on ›Growth in Transition‹ with various stakeholders and to contemplate first approaches.

Growth in Transition will be discussed at the conference on the basis of the following topics:

Money and the Financial System
Growth and Resource Use
Social Justice and Poverty
Sustainable Production and Consumption
Regional Aspects
Macroeconomics for Sustainability
Quality of Life and Measurement of Prosperity
Work
Governance
Sustainable Management

Among an elaborate programme developed by the initiators of the conference, one of the highlights will be the video message of Elinor Ostrom awarded the 2009 Nobel Memorial Prize in Economic Sciences which will be displayed on the 28th January 2010. All necessary elements to engage a wide debate with various stakeholders about fair and sustainable growth strategies for the 21st century are provided.

You can find the detailed Conference Programme here

See an article by Leida Rijnhout for the Conference on :
http://www.nachhaltigkeit.at/article/articleview/80599/1/26595/

Some Facets or Dimensions of Solidarity Economy

By Benjamin R. Quiñones, Jr.

Founder and Chairman, CSRSME Asia

Responsibility

Solidarity economycan only be established and sustained when its stakeholders adhere to their social responsibilities. The Alliance for a Responsible, Plural and Solidarity Economy (ALOE) regards Solidarity Economy as a RESPONSIBLE approach to development because it anticipates the long-term social and environmental consequences of different forms of economic behaviour and pro-actively engages the stakeholders to accept the consequences of their actions on the basis of the principle that those who have greater resources at their disposal, have greater responsibility towards society and the environment. “The one who pollutes, pays”. SE upholds the value of collectiveness and the sense of co-responsibility of stakeholders for each other, and the necessity of conserving the planet for future generation.

Social responsibility to the community and the environment has been found to be generally inherent among indigenous people. In his study of Mangyans, the indigenous people of Mindoro, Philippines, Dr. Ruben Martinez reveals that the social responsibilities of both the upland Mangyans and the lowland non-Mangyan peasants (the Tagalogs) are embedded in their social norms and practices.

With no written record, the customary law, Batas Mangyan, is handed down among the Mangyans from generations through oral tradition. Certain aspects of Batas Mangyan are embedded in the Mangyan folklore such as ambahan (Hanunoo) or pamuybuyan (Iraya), and in the value system and attitude of utang na loob (debt of gratitude), walang hiya (without shame), and smooth interpersonal relationship.

In the course of the social and economic interaction between the Mangyan and the lowland non-Mangyan peasants, the value system and attitude of ‘utang na loob’ (debt of gratitude) and the concept of walang hiya (no shame) have been adopted by both culture through the process of assimilation and integration. It is on the basis of these value system that Sandugo, an incipient solidarity economy, emerged among the Mangyans.

Sandugo is a mechanism for reciprocity based on the concept of utang na loob and avoidance of ‘walang hiya’. Any assistance provided by the host family to a visiting relative or community member is reciprocated. The reciprocal exchange is based on social responsibility rather than material gain or monetary consideration.

In more recent years, however, these social norms and values have been eroded, as the Mangyans’ system of solidarity economy interacted with the predominantly market-oriented economy of the lowland non-Mangyan households. As a result, the social responsibility of the Mangyan individual and community was adversely affected. Younger generations who have become more exposed to the market-oriented economic system no longer see the importance of Sandugo. They perceive Sandugo as a tool for exploitation and preservation of the uneven relations between the Mangyan and non-Mangyan. This perception arose from the interaction and experience of Mangyans with the lowland non-Mangyans, where the latter systematically exploited the former.

Plurality

An economy, be it market-oriented or solidarity-based, requires a high degree of specialization (denoting differentiation or diversity) in order to be efficient. In the market economies of developing countries, there is a great tendency for people to produce the same things owing to capital limitations, low skills and low level of knowledge. As an alternative economy, solidarity economy seeks to foster greater plurality among the stakeholders in terms of skills, knowledge, and application of capital.

ALOE maintains that SE is PLURAL in the sense that it recognises the diversity of socio-economic stakeholders who participate in different initiatives. It also denotes the plurality of forms of capital resources and the means to produce goods and services to meet people’s needs. There is an interplay of three forms of capital that sustain SE: economic capital, which engages in the production, financing, exchange, and consumption of goods and services; social capital, which includes the values, culture, social relations, networks, institutional arrangements and governance of institutions involved in the development of SE; and ecological capital comprising the biodiversity of resources (land, oceans, rivers, metals, energy sources, air, etc). The conservation of ecological capital’s productivity serves as the ultimate constraint to the application of both economic and social capital.

In his study of the indigenous people of Lao PDR, Graham Harper notes that the mixing of different ethnic groups in the Seuang River Community-Based Tourism Project (SRP) has resulted in cultural and linguistic diversity. All villages in the SRP area are a recent mixing of ethnic groups, producing a rich cultural and linguistic diversity.

A decade ago ethnic groups lived separately and were classified according to the geographic elevation where they lived. The majority of the population and dominant group are lowlanders – Lao Lum. Next are the upland people – Lao Tum. Finally, the highlanders – Lao Sung. Each has a different language/dialect and culture. Over the past decade the government has worked to provide road access, water supply, education and health care to rural communities. Due to financial and geographic constraints government projects have been implemented mainly in valley areas. As a result, upland and highland people have migrated to lowland communities.

Such cultural/linguistic diversity presents difficulties. Not all these groups get along each other and there are some long standing historical differences between Lao Lum and Lao Sung. Although cooperation between groups within a community does not always exist, the SRP villagers view cultural diversity as an important attraction for tourists and should be promoted.

The Lao PDR government supports this perspective as it gives value and equal opportunity to all ethnic groups. Economic diversity has blossomed in the SRP area with the government promotion of alternative livelihoods to supplement traditional upland swidden agriculture, hunting and work outside the villages. Alternative livelihood has become strategically important in the face of increasing pressure on land for traditional employment as more people migrate to the area. Diversity of world-views is also evident in the SRP area as people from different communities mix with the government officials and tourists from overseas.

Solidarity

Solidarity naturally arises among people who have the capacity and willingness to cooperate with one another. Members of the group have to rise above their self-centered ends and see the bigger picture in order to get motivated to act in solidarity with the others. SE is said to be SOLIDARITY-based in as much as it embraces the principles of mutual help, reciprocity and cooperation among stakeholders in undertaking collective actions but differentiated responsibilities in sustaining the process of organising SE activity.

The word “solidarity” has an equivalent term in national languages – “Bayanihan” in the Philippines, “Gotong-Royong” in Indonesia and in Malaysia, and “Anyonya Sahayogaya” in Sinhala, the national language of Sri Lanka.

Modestus Karunaratne reports that members of the Parakum Farmer Association (PFA) in the rural village of Wanniamunukula, Sri Lanka act in solidarity in many traditional farming activities. Land preparation and natural soil sterilization prior to seed planting all require a collective effort of the community. When harvesting, farmers from the neighboring farmlands contribute their labor on a reciprocal basis. Therefore every farmer has his moral obligation to reciprocate and extend his services when the other neighboring farmer is in need of extra labor during harvest.

Solidarity amongst the farmers is also displayed when they have to face social obligations such as during funerals, weddings and disasters. When natural disaster strikes, private disputes and differences are set aside and the farming community act in solidarity with the others. Ecological Conservation and Innovation People who depend a lot on their environment for sustenance will naturally protect it. They will also introduce innovations to avert stagnation of, and enhance, environmental productivity.

But people who are far removed from the production of products they consume are often ignorant of the impact of their untoward actions on the environment. For the farming community of Wanniamunukula, economic sustainability depends on three critical factors: favorable weather, soil conditions and water. The lack of technological knowledge has constrained local efforts at soil conservation. It took the intervention of a development-oriented NGO, the Peoples’ Organization for Development of Imports and Exports (PODIE), to enable the PFA farmers to conserve their environment.

PODIE reinforced the traditional solidarity practice in the farming community by encouraging cooperation and collective action among PFA members in carrying out a Natural Soil Treatment programme PODIE capitalized on the traditional practice among the FPA members called Shrama Danaya in which every community member is expected to contribute one’s labor to the collective effort of dealing with common threats to society. For example, Shrama Danaya was employed in restoring the irrigation tank which was old and in a state of neglect for several years.

Soil erosion continued for years and there was the impending danger of water shortage during the dry season. Even with constant lobbying and petition to address this issue, there was no support from the provincial or central government in restoring the tank. PODIE and a Fair Trade organization in New Zealand contributed a sum of USD 7,500 while the FPA members contributed their labor to dredge the tank and restore the sluice gates. The community took turns in providing labor (valued at USD 2,000), working on this project. This is a good example of a collective effort by this community to contribute positively to ecological conservation.

Governance

The power structure of a community or society shows the extent to which political power is shared its members. An autocratic political system cedes unlimited power to the ruler who is answerable to no other person. On the other hand, a democratic political system is characterized by free and equal participation in government or in the decisionmaking processes of an organization or group. In some instances, however, democratically elected leaders rule like autocrats. Checks and balances are, therefore, instituted by the community/ society to prevent autocratic tendencies from getting out of hand.

Community governance of tribal communities in Lao PDR features socio-political relationships that are based on age or seniority, social position or status. Juniors show deference to seniors or those with a specific social standing such as monks, government officials, and so forth. The indigenous people in SRP will typically not challenge authority directly. However, this should not be confused with acceptance. There are many quiet ways the indigenous people will use to deal with authority they do not agree with.

The position of women is complex and not always as it seems. On the one hand, the role of women is traditional. Women carry a great responsibility in the family with little recognition from men. The inferior position of Lao women is deeply entrenched in Buddhist tradition and is perceived as natural by both men and women. Yet much of the informal business and merchant vendors are run by women. The family system is essentially matriarchal. Land, house and inheritance are passed on to the next generation through the wife not the husband.

However, in greetings, a woman’s status derives from that of her husband. For example, if a woman is younger than another but the latter’s husband is older or more senior in position then the former would greet the latter by using the term “older sister.” Women in general have considerable freedom and independence. Given the opportunity, Lao women will assume responsibility and demonstrate their competence.

In the case of the Orang Asli (OA) community in Malaysia, Dr. Christopher Shun reports that the dominant governance system is democratic in nature and based on consensus. The Village Leader (Adun) is appointed based on his seniority, general goodwill and sincere interest for the well being of the village community. As a result, a paternalistic leader tends to emerge. He is chosen for his knowledge of and fair mindedness to each family. Autocratic forms of leadership are despised and overtly rejected leading to societal ostracism.

Traditionally the women are regarded as lesser members of the community despite them contributing more in terms of labor, animal husbandry and communal vegetable cultivation not to mention household chores. Recognizing for external intervention in this area, a developmental NGO, the Yayasan Kajian dan Pembangunan Masyarakat (YKPM) conducts extensive training in gender sensitization among OA communtieis. These training programs seek to create a space for women to participate in leadership and decision making. YKPM deliberately ensures equal participation by both men and women in development projects. The equal distribution of project benefits to both men and women is very important because traditionally the OA men hunted in the forest while the OA women engaged in subsistence farming, small scale animal husbandry, and backyard crop cultivation.

o0o

By Benjamin R. Quinones, Jr.

Founder and Chairman, CSRSME Asia

Based on the anecdotal evidence from the CSRSME Asia case studies (Malaysia, Philipines, Sri Lanka, and Thailand), it can be inferred that Solidarity Economy emerges out of informed actions of people. SE does not appear in the economic landscape spontaneously. Rather, it sprouts from the struggles of people for a better life in the midst of harsh realities and deliberately informed by socially responsible organizations which aspire for a more responsible, more diverse, and solidarity-based economy.

Being a deliberate initiative of people towards a more caring society, SE needs a governance system that enlightens the citizens on their social responsibility and makes them accountable for it. The CSRSME Asia case studies show that the traditional governance system of indigenous people tends to be democratic, but it is powerless against the modern governance system that supports a more market-oriented economic system. For the system of solidarity economy to prosper at the local, national, and global levels it is important to have an alternative governance paradigm that supports and is supported by a high sense of social responsibility among the citizens.

It must be borne in mind, though, that while Solidarity Economy may provide a revolutionary blueprint for a new socio-economic contract, the system itself does not transform individuals into selfless, servant leaders. Individual advocates and practitioners of Solidarity Economy should undergo a revolutionary transformation from being self-centered operators of the old, exploitative social order into socially responsible citizens who purposely create wealth so as to enhance the well-being of all mankind and conserve the environment for future generations.

In this light, it is important first and foremost that people who promote and practice solidarity economy and those who govern under the new socio-economic paradigm undergo a personal transformation that leads them to possess the attributes of a servant leader. Otherwise, individuals with self-serving intentions can join the solidarity economy movement and use it for their own personal gain once they rise to power and hold the reins of governance.

It is equally important to educate people about their social responsibilities and make them accountable for their actions that negatively impact on the economic welfare of the greater majority of the people and the environment. This is where the CHR (Charter of Human Responsibilities) developed by a Workgroup of the Alliance for a Plural, Responsible, and United World can play a strategic role. The CHR proposes a new social contract which will lead to the creation of new rules for every social and professional group in its relationship with society. Although the Alliance Workgroup that drafted the CHR recognizes the contributions to social development of the UN Charter and the Universal Declaration of Human Rights and United Nations Charter, it also noted the failure of these two pillars of international conventions to sufficiently address the widening economic gaps within and between nations, the concentration of economic and political power in ever-fewer hands, threats to cultural diversity, or the over-exploitation of natural resources.

The CHR has the potential of informing solidarity economy initiatives of a better way of organizing society based on the recognition of stakeholders of their respective responsibilities towards man and the environment. The CHR aims to provide a new framework, not only for personal conduct, but for the political, institutional and legal domains as well. The CHR preamble states that all people have an equal entitlement to human rights, but their responsibilities are proportionate to the possibilities open to them. The more freedom, access to information, knowledge, wealth and power someone has, the more capacity that person has for exercising his/her responsibilities, and the greater that person’s duty to account for his or her actions.

The CHR maps out responsibilities and how responsibilities, at the individual and the collective levels, can be exercised. It is a concrete step towards developing a democratic global governance based on broad acceptance of human responsibilities towards society and the environment.

By Martine Theveniaut, General Manager of the Pactes Locaux

October 2009

- 5 meetings, the same format: 3 half days: illustrate, discuss and propose

- An analysis and interpretation based on the same questions:

o What kind of economy can the action create?

o How has the action increased empowerment and responsibilities of the various actors through the solutions that have been implemented?

o What co-operation between actors, what links between different levels of governance have proved to be a key factor in achieving successful territorial dynamics?

o What were the factors that enabled certain initiatives to become sustainable and develop a locally sustainable approach?

o What are the lessons learnt that could be applied in the future?

- Regular meetings of the operational team took place; these were open to the key members of the regional meetings as well as to other people who wished to contribute.

- The approach included alternating between “in situ” fieldwork and meetings to develop the approach, reflect on the implications of the fieldwork (practice/theory) as well as to aggregate the results and articulate a recommended strategy for change.

An international delegation was hosted in the Aude (South West France) prior to Lux09.

- A convivial meeting with our foreign guests took place in the South West of France Jacques Fiset, director of CLD of the town of Quebec, Denison Jayasooria (Researcher and lecturer from Malaysia); Yvon Poirier (RCDEC, Quebec); Ben Quiñones (Coalition of Socially Responsible Small & Medium Enterprises in Asia, Philippines), Patricia Tamini (ONTB, Burkina Faso).

The meeting was in English and French.

- A 5-day programme included: meetings with Eric Andrieu (Mayor of Villerouge Terménès and member of regional government for Languedoc-Roussillon), Meeting with members of the county government, A full day’s visit each to the BASE Sud Audois, An innovative book-shop, these were accompanied by Pactes Locaux members: Alain Laurent and Judith Hitchman.

- The exchange helped to clarify mutual understanding and agreement as to the prerequisite conditions that allow territorial anchorage to happen, and enable the promotion of solidarity economy. They involve:

o An initial “grass-roots” level: Concrete commitment to local projects, catalysts (both people and projects), like the BASE Sud Audois, and/or support by local elected representatives who translate the local culture into a concept and winwin concrete objectives.

o A second “intermediary” level: documentation of case studies to bring together collective evidence, a non-academic think tank – because it is essential to understand what has been learnt before jointly carrying proposals forward.

Extracts of the discussion in the Aude (19th Apr il 2009)

Eric Andrieu, Mayor and Regional Councillor, Aude:

The crisis provides a favourable context. The dominant ideology is stuck in a corner, and this gives new meaning to public commitment

Denison Jayasooria, researcher, Malaysia:

Ben and I had a dream. People took their affairs in hand, in other words, their responsibilities, and can change things and teach others, all because theyhaven’t despaired.

Ben Quiñones, Chairman, CSRSME Asia :

The World Bank exports concepts and projects. They have no feeling forhistory; it’s all technology and money! People do not feel concerned at local level. He understood the language, the terminology and the territorial approach. In Asia, we would call this an integrated approach. It’sinspirational. Then, we need to bring these learning journeys together, to show the world that there is an alternative, and bring this to the fore at Lux’09.

Jacques Fiset: Manager of the Local Development Centre for the town of Quebec:

The possibility of sharing this little bit of the road here is pure happiness!

Alain Laurent :coordinaor of TER_RES, member of Pactes Locaux :

How can we shift f rom the small-scale model here to mainstream?

Eric Andrieu :

You can’t create models; but rather inform people of the ingredients. They are available to everyone, and allow empower everyone to control their future, particularly local authorities: the f irst step is to be clear as to why we aredoing things together; the next is to take belief s and cultural reality of peoples’ lives into account, the systems are different throughout the world, as well as the methods, and the length of time… what you need is a good sociology of balance of power if you want to take effective action!

Contacts for the Pactes Locaux: France Joubert, President: + 33 (0)6 70 00 14 67

francejoubert@wanadoo.fr

Martine Theveniaut, General Manager Telephone + 33 (0)4 68 69 92 88

martine.theveniaut4@orange.fr

Address: 5 rue de Cadène, F- 11580 Alet-les-Bains

English translation: Judith Hitchman.

I. INTRODUCTION

The initiative to foster an Asian Citizens Assembly for Solidarity Economy is a two-year project implemented by CSRSME Asia (Coalition of Socially Responsible SMEs in Asia) in collaboration with the Forum for New World Governance and the Charles Leopold Mayer Foundation (FPH) which also provides intellectual, technical and financial support.

The initiative is enriched with the intellectual capital accumulated by FPH through years of reflections and collective action with various partners. FPH also brings to this initiative the methodological capital comprising of the collective intelligence that arises from the development of a new global community. This methodological capital as contributed to the reflections and actions of the partners and at the same time enriched their own contributions.

The project is aligned with the Foundation’s priority actions for 2008-2009, the strategic orientations of which are defined in 2003 by the FPH Council for the period 2004-2010 distinctly committing the Foundation t o contribute to the long-term changes of societies. Based on this policy direction, the Foundation supports the emergence of a world community capable of conceiving and leading three major changes:

• new social, political and institutional regulations from local to global (the revolution of the governance)
• a common ethical base (the charter of human responsibilities)
• new models of development continue reading…