Campbell (1904-1987) studied myths, religions, and narratives from around the world. His famous advice, “Follow your bliss”, came from the phrase satcitananda in the ancient Upanishads, which translates as “being, consciousness, bliss”, the jumping-off place to the ocean of transcendence. Campbell said he wasn’t sure about “being” and “consciousness”, but he could understand “bliss”! He taught many years at Sarah Lawrence College in Yonkers, New York, at that time an all-women’s institution. He always told his graduating students, “Whatever you do, don’t do what Daddy says, because he is only interested in your security. If you bargain away your life for security now, you will never find your bliss.”
08 July 2014
Letter to Korean Readers of "After Capitalism: Economic Democracy in Action", to be published this month
In recent history the Korean people have suffered terribly from the effects of three ideologies: fascist imperialism, communism and capitalism. Whereas the effects of the first two are obvious, the third, capitalism, is a little more insidious. You live in what many would consider to be a very successful society, the world's 12th largest economy. And yet, consumerism, selfishness and greed are clearly infecting every society including Korea. According to Forbes magazine, at the time of this writing, South Korea has 27 billionaires, each with a wealth ranging from 1 to 13 billion dollars, and 10 of the world's largest 500 corporations. Sadly, poverty and inequality continue to plague Korea. Capitalism works well for some people, but not for everyone.
Capitalism has permitted chaebol to dominate the economy while giving little power to common people. The heavy concentration of population and resources in greater Seoul weakens the rest of the country. Greed has engendered cronyism and patronage.
A recent book in English by my friend, activist and scholar George Katsiaficas (assisted by his recently deceased wife, Shin Eun-jung), "Asia's Unknown Uprisings Volume 1: South Korean Social Movements in the 20th Century" (“May Spring” will publish the book in Korean in May 2015) explores the impact protest movements fighting dictatorships have had on Korea's society. From the Tonghak uprising, independence movement and anti-Japanese resistance, to the overthrow of Syngman Rhee, resistance to Park Chung-hee and Jeon Du-hwan, as well as student, labor, and feminist movements, these have all made profound changes in the collective consciousness.
The Gwangju Uprising, from May 18 to 27, 1980, is especially significant, as an example of how first students, and then hundreds of thousands of people from all walks of life, could unite in solidarity, compassion and cooperation.
This spirit of solidarity and cooperation symbolizes the way forward for Korea. And I believe that the Progressive Utilization Theory (Prout) is a socio-economic model that can improve the quality of life for all Koreans. As a practical alternative to both communism and capitalism, I believe it has the potential to reunite the tragic political division of the Korean people.
The history of the cooperative movement in Korea has an inspiring list of accomplishments that we can learn from: the Poolmoo school's incubation of co-operatives starting in 1959, Blue Cross Medical Co-op, the Yangseo Co-op, the consumer cooperative movement (with a total membership today of half a million). The new “Framework law on cooperatives”, passed in 2011 with support from all political parties and government, is a significant step forward, allowing as few as five persons to easily form a co-op with legal protection. I am especially honored that this book is published by Hansalim, the largest grass-roots co-op in Korea with half a million members.
You have great treasures that are also great tools in this struggle: your beautiful language, culture and landscape. As I explain in this book, "our culture is our strength", for it unites people and gives them the strength to overcome the greatest obstacles. For example, your expression, "uri nara" (which means "our country"), is significant, because in Korean, unlike most other languages, the emphasis is on "our" and not "my" country. Your land, your society, belongs to everyone. And this is a fundamental idea of Prout: that the resources, the land, the water, the air belongs to everyone and we need to share it, not privatize it, for the welfare of all.
Though I do not speak Korean, I would be happy to hear your critical feedback and suggestions. Please write to me in English at firstname.lastname@example.org or in Korean via my translator and friend, Dada Cittarainjanananda at email@example.com.
17 March 2014
19 February 2014
I'm now starting a four-week tour of the United States. My cellphone is: 336-567-6912. I'd love to meet or talk with you.
Fri 21 Feb Dudley, MA, Nichols College 3:45pm talk "Economic Democracy in Latin America and USA"
Sun 23 Feb New Brunswick, New Jersey, wedding of Ananda Mayii and Brahmadeva
Mon 24 Feb Washington, DC 8:55am and 10:20am American University yoga classes, Bethesda, MD 7pm Shanti Yoga Ashram presentation in Spanish "Democracia Económica en América Latina y EE.UU."
Tue 25 Feb Maryland, BCC High School Peace Studies classes at 7:25am, 8:30am, at Wilson High School 9:25am, at 1:10pm American University class
Wed 26 Feb Asheville, NC Warren Wilson College 7pm Cooperative Games workshop
Thu 27 Feb Asheville, NC, 4pm radio interview, 7pm talk at Skyland/Sth Buncombe Co. Library
Fri 28 Feb Asheville, NC 10am "Intro to Peace and Justice Studies" Warren Wilson College
Sat 1 Mar Asheville, NC 9am-5pm Cooperative Leadership Development seminar with Satya Tanner at Co-luminate, 69A Biltmore Ave
Sun 2 Mar Asheville, NC 3pm collective meditation
Mon 3 Mar Virgi college tour with Clark Webb
Tue 4 Mar Radford Universityudent Center (Bonnie Hall) 7-9pm "Using Meditation to Build a Cooperative World"
Wed 5 Mar Virginia colletour with Clark Webb
Th6 Mar Virginia college tour with Clark Webb
Fri 7 Mar Blacksburg, VA Virginia Tech 10 AM radio interview
Sat Mar Blacksburg, VA 10am-4pm SeminAkke's Yoga Place "Usineditation to Build a Corative World"
Sun 9 Mar Blacksburg, VA
Wed 12 Mar Chicago, 6pm Open invitation dinner party at the hoof Bill Ayers & Bernardine Dohrn, 1329 E. 50tt.
Thu 13 Mar Chicago, public talk
Fri 14 Mar Madison, WI
Sat 15 Madison, WI
Sun 16 Mar Terre Haute, IN Unitarian Church, evening talk on "Meditation & Yoga: Practicing Social Justice"
Mon 17 Mar Terre Haute, 6pm Sisters of Providence of Saint Mary-of-the-Woods College
Tue 18 Mar Terre Haute, Indiana State University Human Rights Day speaker
Wed 19 Mar fly home to Venezuela
16 February 2014
The military attache who showed us into the beautiful historic reception room set up with tea and coffee explained where I should stand and greet the president when he entered. When Niall asked him how long the meeting would last he said, "That completely depends on the president, but I would expect between 10-20 minutes." In fact the meeting lasted almost an hour.
The president had invited Ruairí McKiernan, a young social entrepreneur and self-described community troublemaker who had organized the Dalai Lama's visit to Ireland, to attend. After the photos were taken, the president asked the reception assistants to bring orange juice for me, and his attache to bring in his Prout books. The copy of After Capitalism that Niall had mailed him had several book markers.
He said, "I've marked up my copy a lot. I know Marcos Arruda who wrote the preface to After Capitalism. We met during the Earth Summit in 1992 in Rio de Janeiro when I was minister for the environment. We made a documentary together."
President Higgins repeated several times, "This book is remarkable. It needs wide circulation." He expressed his gratitude to "this wonderful person, Niall," who had sent it to him. He explained that he had tried to find Niall's telephone but it wasn't listed, so I joked that he wasn't as "efficient" as the NSA. Then he suddenly asked Niall, "Why haven't you made this book available to the public?" The president then suggested various publishers and trade union leaders that we should approach this week while I am here in Ireland.
The president opened his copy of the book and read to us one paragraph: "The International Monetary Fund in 2009 estimated the total value of the world’s economy to be US$70.21 trillion. And yet the total world derivatives market in the second half of 2009 has been estimated at about US$615 trillion, more than eight times the size of the entire global economy!" And now it is even more than that, he emphasized.
He felt the second Prout book that Niall had sent him, "Principles of a Balanced Economy" by Roar Bjonnes is also very good, but it's more a handbook for cooperativists.
He talked about the discourse on language, how it has been subverted by the neo-liberal agenda. He said that the media throughout Europe now talks about "the tax burden" as though it should be avoided completely, not that it is part of our social responsibility. He asked me, how to change the discourse of institutions? How to get this into the discourse?
His experiences in Nicaragua, and El Salvador, with international human rights delegations. He said he knew one woman who was killed. He later stood with the woman's grandmother at the Monument to Memory and Truth in El Salvador that has the names of 47,000 names of people who lost their lives during The Salvadoran Civil War (1979–1992). Sadly, he said, the children who were refugees always made drawings of helicopters.
He said at the World Economic Forum that takes place each year in Davos, Switzerland, all the people "have ashes in their mouths". The politicians keep going, but they keep mouthing the same thing because they haven't got any vision.
I gave President Higgins a copy of "Notes and Recommendations on the Irish Economy" by the Institute for New Economic Futures (INEF -- see www.beyondtheeurocrisis.org). I explained that seven Proutist economists in different countries had contributed to this 13-page proposal how to make the Ireland more self-reliant and resilient to global financial crises. That 400,000 Irish, mostly young people, have left the country since the 2008 crisis looking for work in other countries is a tragedy.
He feels there is a great misunderstanding in Europe about Latin America.
He talked about the different religions that depend on their holy book and about the fatalism of India. I agreed that there are dogmas in both the West and the East that are divisive, and how spirituality, on the other hand, is all-inclusive.
He was very impressed about Prabhat Ranjan Sarkar and said, "Anyone who can fast for five years on only two cups of yoghurt a day must be very strong!"
After the hour passed with this charming conversation, President Higgins graciously apologized for taking so much of my time. When we said farewell, he embraced me.
05 February 2014
01 December 2013
by Hans G. Despain, who teaches political economy at Nichols College, where he is the Chair of the Department of Economics.
On Thursday, December 13, 2012, The Guardian announced Queen Elizabeth finally received an answer to her question—“Did nobody see this coming?”—about the 2008 financial crisis.1 While she was touring the Bank of England, Sujit Kapadia, one of the bank’s economists, informed Her Majesty that financial crises are a bit like earthquakes and flu pandemics: rare and difficult to predict. An impressive answer indeed. Brilliant for its vagueness, spuriousness, and obtuseness.
However, Kapadia is simply wrong not to have explained that many economists, financiers, and regulators anticipated and predicted the financial collapse.2 Additionally, metaphors of natural disasters are highly misleading. Financial crises are not inevitable occurrences, but historical, human-created, and contingent phenomena.
Her Majesty had asked: “Did nobody see this coming?” Perhaps she could have also asked three more questions: Does nobody see the suffering and socioeconomic injustices of oligopolistic-finance capitalism? Does no one see that the problems are structural and systemic? And is there no alternative to a system that generates continuous “quadruple crises”—the socioeconomic, political, environmental, and personal/psychological?3
The conventional wisdom is “There Is No Alternative,” or TINA. For this reason most Americans simply acquiesce to capitalistic social relations and, like Sisyphus, are resigned to performing eternal tasks while enduring the “endless” quadruple crises generated by a pathological system.
The most extraordinary aspect concerning the absence of an alternative is that it is fallacious. The capitalistic system itself must be transformed. To put it into a slogan: Capitalism Is No Alternative, or CINA.
Four recent books provide radical and practical alternative visions for both the workplace and the economy more generally. Rick Wolff’s Democracy at Work: A Cure for Capitalism (2012), David Schweickart’s After Capitalism (2011), Gar Alperovitz’s America Beyond Capitalism: Reclaiming Our Wealth, Our Liberty, and Our Democracy (2011), and Dada Maheshvarananda’s After Capitalism: Economic Democracy in Action (2012). One important aspect shared by each of these books is that each was either written, or expanded and reissued, in reaction to the crisis of 2008 and the Occupy movement of 2011. All four books provide highly practical calls to action which are capable of transforming the economy and democratizing the workplace.
Before describing this exciting and inspiring work, two points should be underscored. First, these four books are merely the tip of the alternative-society iceberg, and focusing on them specifically is merely a way to put at rest the misconception of TINA and the correctness of CINA. Second, CINA literature has always involved disagreement and debate, but unfortunately, none of the four authors provided other alternative models to CINA besides their preferred one. The intention here is to provide an overview for the existence of highly innovative and practical responses to the economic collapse and ensuing protests. These turbulent last four years are only a beginning to a revolutionary era of transformation away from capitalism. Each of these books is very well-written, well-reasoned, and well-argued, and all of them offer practical models to CINA.
Alperovitz underscores the fact that in capitalism there is a “democratic deficit.”4 In the United States it is proclaimed that there is a democracy in the political realm. But once an individual enters the economic realm—when we enter the typical workplace—democracy is abandoned and totalitarianism runs supreme. Even within the political realm, oligopolization and political lobbying have put at peril any sense of a democratic process, and citizens have almost no say in government.5Wolff reminds us that democracy is inconsistent with the production of surplus-value in capitalism and the profit motive.6Schweickart and Maheshvarananda both maintain that democracy is not possible in capitalistic labor relations, or in financial markets under the hegemony of oligopolistic financial enterprises.7 Thus, there is not only a “democratic deficit” but a “democratic contradiction” within the capitalistic mode of production.
All these authors also underscore the social pathologies generated by capitalism. For example, in the United States one in four workers are employed in low-wage work with no benefits, no health care, no retirement, and no paid sick days or leave for family caregiving. One in two workers make less than $25,000 per year.
Each of these authors point out that the processes of concentration and centralization generate not only massive inequality in income and wealth, but also in opportunity, education, and quality of life. Furthermore, economic inequality has generated political inequality, and has given rise to noxious levels and forms of political lobbying, business predation, venomous forms of rent-seeking, and the emergence of the Predator State.8
Most investments in contemporary capitalism are highly speculative and short-term, rather than productive and long-term. Debt is ubiquitous. Furthermore, there is a strong tendency in capitalistic production to either ignore or exploit the natural environment.
Wolff, Schweickart, Alperovitz, and Maheshvarananda each present practical and detailed blueprints for democratizing the U.S. workplace. They each provide alternative models to socioeconomic pathologies that constitute the ontology of capitalism. These four alternative models are not incompatible with each other, but rather highly complementary.
In parts 1 and 2 of his book, Wolff details the perpetual historical crises of capitalistic development, and the contradictory action of the government in wake of the crisis of 2008. In the third part, Wolff argues the “cure” is worker’s self-directed enterprises (WSDE). Wolff describes how these enterprises will work internally, and fit within market economies in particular, and in modern society in general. He explains how they extend democracy and give workers far more control, self-efficacy, and responsibility for their lives. Finally, he offers a very practical policy strategy to help brings these enterprises into being.
Schweickart’s book may be the most impressive in its combination of practicality, critique of TINA, argument for CINA, and accessibility to the layperson. According to Schweickart, because of the failures of capitalism (i.e., CINA), “counterprojects” are always present as a “challenge to capitalism.”9
Schweickart offers a moral and ethical critique of capitalism, along with presenting the negative socioeconomic effects the dynamics and (law-like) tendencies produce on human beings within the system in the form of inequality, unemployment, overwork, poverty, economic instability, and environmental degradation. Schweickart argues that his alternative model to CINA constitutes “Economic Democracy,” supports workplaces that are “worker self-managed,” offers social control of investment with socialist savings and loan associations, and sees the government as the “Employer-of-Last-Resort.”
Schweickart maintains his model is fully capable of overcoming the moral and ethical problems of capitalism, as well as the negative economic effects of its dynamics. For Schweickart the historical “counterprojects” of capitalism are historical proof of capitalistic failure. In the last several pages, Schweickart demonstrates that his “counterproject” is not utopian but a practical historical result of the failures of capitalism and CINA.
Alperovitz understands capitalism, as well as the “too big to fail” and “too big to succeed” oligopolies, as inadequate for the needs of most people. For him, CINA is the social reality for the majority of people. However, he is less interested than Wolff and Schweickart in detailing the historical facts of capitalistic failure, and far more interested in demonstrating how Americans are reacting to the failure. Alperovitz believes that given the political impasse, whereby the system neither “reforms” nor “collapses” in crisis, there is a (potential) economic revolution underway, in the emergence of “worker-owned firms.” He considers the economic impact and political capacity of these endeavors, and explains how these worker-owned firms change the lives of workers, democratize communities, improve the environment, and promote ecological sustainability.
The United States has 29,000 cooperatives, and the National Cooperative Business Association says they employ over 2 million people, own more than $3 trillion dollars in assets, generate $500 billion in revenue, and pay $75 billion in wages and benefits. There are also hundreds of worker-owned firms, analogous to the Mondragon Corporation of Spain, emerging as viable alternatives to hierarchical, undemocratic, oligopolistically dominated, capitalist enterprises.
Alperovitz urges that we embrace and nurture these enterprises and help to “rebuild” a “pluralistic commonwealth” on the basis of smaller and more human-orientated, worker-owned firms. He maintains that they have the potential to renew a sense of community, and believes they demonstrate that the production process and activity of “business” can be beneficial to workers and community. Finally, worker-owned firms generate values of cooperation, communal responsibility, and social ethics, in addition to personal pride, achievement, and worth.
Maheshvarananda’s book outlines the failures and pathologies of “multinational corporate” capitalism. He argues that Prabhat Ranjan Sarkar’s PROgressive Utilization Theory, or PROUT economics, already exists as a well-developed alternative to both capitalism and state socialism. PROUT has important similarities with both Marxism and Participatory Economics, but its real philosophical basis is in Tantra Yoga, with influences from Hinduism, Taoism, and Buddhism (especially Zen).
PROUT’s economic principles are that: (1) all citizens deserve the minimum requirements of life of food, shelter, clothing, medical care, and education; (2) employment is guaranteed; (3) the progressive use of science and technology and a federal institution geared toward research and development should be promoted; (4) the federal political system must include decentralized planning at the level of the local economy, with balanced development of what is needed by local citizens; (5) a three-tier economic system that supports privately owned small businesses, cooperatively owned medium and large businesses, and government-run large industries must be created; (6) “decentralized self-sufficient” local economies should be maximized; and, (7) crucial to PROUT, are the cooperatively owned businesses.
The cooperatively owned businesses referred to must be locally owned and run. They are meant to replace the above socioeconomic pathologies, and would be the largest part of a Proutian economy. According to Maheshvarananda, they will radically transform class relations, class struggle, and generate new perspectives on class.
Maheshvarananda, much like Wolff, Schweickart, and Alperovitz, believes that the activity needed for the democratization of the workplace and economy is already underway. Maheshvarananda offers many existing examples of Proutian enterprises. Most of these are the same discussed by Schweickart and Alperovitz, including the Mondragon cooperative in Spain and Evergreen in Cleveland. However, Maheshvarananda also offers extensive details of cooperatives in Venezuela, where he has founded a PROUT research institute.
In addition to mending the social pathologies of capitalism, he explains how Proutianism promotes leisure, spirituality, and a new humanistic ethic. He also insists that a transformation away from capitalism is urgently needed for environmental production and a new Agrarian Revolution to save the planet and human life. In this sense, Maheshvarananda is far more ambitious than Wolff, Schweickart, and Alperovitz, and is sure to be far more controversial for left-wing theorists and activists.
Wolff, Schweickart, and Alperovitz have developed models of WSDE, economic democracy, and worker-owned firms as emergent realities, but have given less thought toward the longer term goals. Maheshvarananda has in mind a very long-term alternative to capitalism. It requires not only transformation in the workplace, but transformations in the political dimension. On the one hand, it could be argued his vision is far more remote, while on the other hand, once the transformation within the workplace begins, the ripple effect could be massive and sudden. For this reason Maheshvarananda’s perspective can be understood in highly practical terms and can be seen as complementary to the works of the other three. Indeed Maheshvarananda’s second to last chapter is titled “A Call to Action: Strategies for Implementing Prout.” In his last chapter, “A Conversation with Noam Chomsky,” they discuss the importance of the Occupy Movement, raising consciousness of resistance, extending democracy and cooperatives, and limiting wealth accumulation within North and South America.
Clearly all four of these revolutionary thinkers believe the time to transform society is now, the time to democratize the workplace is now, the time to recognize CINA and finally absent capitalism from existence is now. These books are a call to, and for, action. Their call to action is radically consistent with systemic theories of capitalism, and with the understanding of capitalism’s normal state as stagnation, periodic financial collapse, and individual worker hardship. Although there is certain to be disagreement as to explanations of the quadruple crises of global capitalism and in the models of alternative societies to today’s failed system or CINA, there is no room to claim TINA!
1. Rupert Neate , “Queen Finally Finds Out Why No One Saw the Financial Crisis Coming,” Guardian, December 13, 2012, http://theguardian.com; Sam Greenhill, “‘It’s Awful–Why Did Nobody See It Coming?’: The Queen Gives Her Verdict on Global Credit Crunch,” MailOnline, November 5, 2008, http://dailymail.co.uk.
2. For a list, although incomplete, see Tracy Alloway, “Who Saw It Coming and the Primacy of Accounting,” FT Alphaville, July 13, 2009; Hans G. Despain “Book Review of Foster and Magdoff, The Great Financial Crisis,” Journal of Economic Issues 42, no. 4 (December 2009): 1075–77.
3. The “political” crisis includes wars, terror, and protests. See Hans G. Despain, “Economic Policy and the Rise of Global Violence and Terrorism,” The Humanist: A Magazine for Critical Inquiry and Social Concern, July 2004, 26–30.
4. Gar Alperovitz, America Beyond Capitalism: Reclaiming Our Wealth, Our Liberty, and Our Democracy (Takoma Park, MD: Democracy Collaborative Press, 2011), 50.
5. Joseph E. Stiglitz, The Price of Inequality: How Today’s Divided Society Endangers Our Future (New York: W.W. Norton, 2012); James K. Galbraith, The Predator State: How Conservatives Abandoned the Free Market and Why Liberals Should Too (New York: Free Press, 2008).
6. Richard D. Wolff, Democracy at Work: A Cure for Capitalism (Chicago: Haymarket Books, 2012), 149.
7. David Schweickart, After Capitalism (New York: Rowman & Littlefield, 2011), 152, 105; Dada Maheshvarananda, After Capitalism: Economic Democracy in Action (San Germán, Puerto Rico: InnerWorld Publications, 2012), 80.
8. On political inequality, see Stiglitz, The Price of Inequality. Also for an even more sustained argument see Larry M. Bartels, Unequal Democracy: The Political Economy of the New Gilded Age (New York: Princeton University Press, 2008). The main thesis of Stiglitz, The Price of Inequality, is rent-seeking; see chapter 2. Also see Barry C. Lynn, Cornered: The New Monopoly Capitalism and the Economics of Destruction (Hoboken, NJ: John Wiley & Sons, 2011) for dozens and dozens examples of how oligopolistic firms supersede the constraints of the market and use their sheer size, vast resources, and endless political power to control and direct virtually every industry in the United States, effectively reinstituting the monopoly power of sixteenth-century feudalism. For the “predator state,” see Galbraith, The Predator State.
9. ↩David Schweickart, After Capitalism (New York: Rowman & Littlefield,2011), 5.
24 May 2013
01 May 2013
I got the chance to speak on 10 college campuses: Washington and Lee University, Lynchburg College, Radford University, Virginia Tech, Warren Wilson College, University of Delaware, Washington University, University of Maine, New York University and the State University of New York at Geneseo. The students filled me with hope. At the end I asked what their "take-aways" were from the presentation. Common replies were:
"I didn't know all the positive things that are happening in Venezuela..."
"I learned how successful cooperatives are in Venezuela and the United States..."
"I liked Sarkar's three ways to respond to injustice: silence, reform and revolution..."
"The connection between spirituality and social change seems very important..."
"Now I'm inspired to meditate regularly..."
I also spoke at six and a half co-ops: Roanoke Natural Foods Co-op, the Richmond Food Co-op (just starting up), Newark Bike Project, Down to Earth Food Co-op, Circle Yoga Studio, Red Emma's Cooperative Bookstore and Wooden Shoe Books.
The same message about economic democracy I broadcast in five radio interviews: with Clark Webb on Sunny Gardner's "Lightly on the Ground" in Richmond (WRIR), with Mirra Price on Jeff Messer's "The Revolution" in Asheville (880AM), on "Occupied Territories" with Mike Fedder (PRN.FM), and on WGXC in Hudson, (both in English and in Spanish).
Three articles were published during the tour:
1) the War Resisters League WIN Magazine featured a long review of After Capitlalism in their Spring issue, along with my reply.
2) An in depth interview with The Tartan, Radford University's student-run newspaper.
3) "Latin America Notes and Sister City News" of Blacksburg, VA.
I had a LOT of fun leading five cooperative games workshops: in Asheville, Rockville, at the Peace House in Washington DC, at Washington University, and at the new Master Unit in Cairo, NY. I was able to try out some new activities for the next book I'm writing about Cooperative Games.
What were my personal highlights? Screaming my head off while sledding in the Radford snow, swinging on the Warren Wilson College campus, cooking and bottling maple syrup on Germantown Community Farm, sharing my passion for Prout and economic democracy with young and old, recruiting volunteers who want to come to Venezuela, watching the faces of seven individuals who learned a personal meditation mantra, seeing old friends, making many new ones, spending quality time with my traveling companions Clark Webb (first week) and Brian Landever, a former PRIVEN intern (last week).
What were the hardest things for me? Receiving no income some days because college students almost never buy books or make donations. Traveling almost every day. Long waits in Greyhound bus terminals at night. Of course, none of these were as bad as I feared.
How you can help?
Buy books or make a donation at www.aftercapitalism.org.
Volunteer at the Prout Research Institute of Venezuela!
Write a short or long review of "After Capitalism: Economic Democracy in Action" and post it online at Amazon, Barnes & Noble, Goodreads, LibraryThing or any other site.
Contact a radio station and set up a telephone interview for me. (I can send a list of potential questions, and you can tell the station that I can phone them from Venezuela, so they don't have to make an international call.)
What are my future plans? Typing up the several hundred emails of people who want to stay connected. Designing exciting Prout courses. Publishing my book in Spanish. Writing a book on cooperative games.
I would like to express my heartfelt gratitude to many friends who helped organize programs and who opened their homes to me: Clark Webb & Phyllis Albritton, Alan McRae & Maggie Barton, Debi Ratliff of the Goshen Public Library, James McCullum, Tyler Dickovick, Richmond Friends' Meetinghouse, Roanoke Natural Foods Co-op, Glen Martin & Phyllis Turk, Janaka & Kasturi Casper, Jeshua Pacifici, Laura George of the Oracle Institute, Mirra Price, Anirvan & Uma, Leah Lekich, James Steen, Vishvamitra, John Gross, Felicia Katsilis, Alan Rosen, Dr. Steve Landau, Tapan & Deepa Mallik, Vyasa and the Shanti Yoga community, Dada Vishvarupananda, Randy Goldberg, Nadine Bloch, Andrew Batcher, Feriha Ka, the Peace House community, Annie Mahon, Bette Hoover, Red Emma's staff, Michael Fox, Prakash & Devanistha Laufer, Jonathan McCullum, Audrey Maddox, Fred & Dayabati Wirth, Alex Hall, Kyle Barron, the NACLA staff, Diego & Luciana Esteche, Wiley of Philadelphia, Wooden Shoe Books staff, Brian Landever, Lars Mazolla & Jane Morse, Michael & Loret Steinberg, Briana Gilmore and the Social Justice Center of Albany, Bruce McEwen, Cory Hoffman-Fischer, Sarah Falkner and Dada Rainjitananda.
I concluded every talk and interview with the need for a revolution based on love, and the advice to "follow your bliss." May true happiness and peace be always with you.