THE DECLARATION OF THE RIGHTS TO SOCIAL LIFE
FOR HUMAN BEINGS.
Considering that :
Considering that the French revolution of 1789 was a failure
That this failure is based on the adoption of the ideas of Jean-Jacques Rousseau presented to the Convention by Talleyrand, that these ideas served as a pretext to eliminate all the intermediary bodies between the state and the citizens, first of all the nobility, the clergy and opponents of the French revolution.
That this elimination of social groups by the Chapelier law of June 14, 1791, continued with the abolition of trade guilds and agricultural organizations in order to establish the freedom of trade and industry which served as a legal framework to the development of the capitalist economic power system.
Considering that the sacralization of the right of individual property was made for the sole profit of the industrial bourgeoisie
and that the workers and employees have never been able to be associated with the direction of the development of this system of power, moreover, henceforth escapes the control and direction of the representatives of the citizens and of the state governments,
that the French laws which recognize the only two intermediary organizations between citizens and the state, respectively freedom of association of 1884 and freedom of association of 1901 have never had the means to allow citizens to fulfill their mission of authority to work for a more just, united and fraternal society.
Considering that common property
allowed, after the year 500, the development of monastic and knight networks as well as free cities, using the knowledge of civilizations prior to the Roman Empire present in Europe, Asia, the Middle East, Africa , Latin and South America, especially those of the Andes, knowledge preserved by the Egyptians in the temple of Dendera and transmitted particularly to Greek, Jewish, Celtic, Arab scholars with regard to the history of the West,
that this organization into a network of local life in Europe from the year 500 to the year 1307 was concretized by the time of the cathedrals, that the free cities and the abbeys allowed the rapid and consequent rise in the level of life of the population through the deliberative assemblies of medieval participatory local direct democracy.
considering that the destruction of these organizations in networks of social life
is the result of the betrayal of the French people of King Philippe le Bel when he destroyed the Order of the Temple on September 14, 1307, to implement royal absolutism and the centralism of the monarchy, while the monks and knights Templar continued their mission after 1307 outside France to participate in the implementation respectively of the great law that binds the Iroquois nations, to the development of the Inca empire , to the disclosure of the major maritime routes from their refuge bases in Portugal, in particular the direct route to the Americas that they took before the destruction of their movement ...,
that the destruction of these civilizations and these peoples organized in networks was carried out by colonial wars and genocides led by European kings and emperors with the blessing of the popes of Rome, that this centralism of power has been preserved in France by the Republican leaders and that common property remains always prohibited because it would now ruin the leaders of the capitalist power system, that this centralism of power operates through networks of interests intended to defend privileges, maintains it in power, accession to power. wealth and corporatism among the ruling elites, while this principle of networking is prohibited for the rest of the citizens, in particular for those who lack the necessities and are deprived of the dignity of living, that this demagogic hypocrisy is the source of 'contempt for citizens that must end,
The fileane.com movement (to be replaced when the time comes by the title of the movement that will overthrow the Fifth Republic in France) has resolved to expose, in a solemn declaration, the conditions under which citizens and peoples will leave our systems of power civil, economic, theocratic or military, to once again develop a flourishing civilization based on network organizations placing human beings at the heart of their organizations and cultures through the affirmation of the values of peace and love.
We recognize and declare in the face of our reasons for living and dying in our human condition of living beings,
The human being is the most violent among the creatures living on planet Earth. To meet his social needs, he must begin with fulfilling his mission of authority in order to minimize violence in him and around him. This mission of authority is the foundation of its political, economic and social action . It can be delegated to other people who will be responsible for exercising power, but it is inalienable and no one can be deprived of it. The exercise of the mission of authority makes it possible to live the two fundamental values of a culture which guarantees dignity to every human being: love and peace.
The social groups in which a human being builds a personality, an identity and finds his reasons for living and dying develop in two ways. :
Network organizations made up of volunteers who define their projects, their companies, their means to achieve their objectives. They define their standards of life and their cultures of social groups.
Power systems in which a minority receives a delegation of authority to exercise power, select rules and direct their application among lifestyles that correspond to the values recognized by the social group.
Human beings are free to choose, depending on their life contexts, how to organize themselves into a social group. This ability to choose the way to live in a group is the foundation of the value of freedom. This right is inviolable and sacred, no one can be deprived of it to be dominated by a system of civil, economic, theocratic or military power or of any nature in which he cannot find his reasons for live.
The reasons for living and dying are found through the use of the two sources of knowledge available to a human being:
The first source of knowledge is found in a spiritual process when a human being confronts the mysteries of life . This source is present in every living being which asks itself the question of the death of its carnal envelope, the question of giving life to its children, the question of conquering diseases ... It does not need to express itself. in a previously acquired intellectual knowledge and thus, it does not need to know how to read and write since it uses other languages like that of the body and the heart. The spiritual approach uses in turn the overcoming of the limits of the carnal body through bodily activity, amorous ecstasy and the fusion of carnal bodies, the mystical way, the poetic way and the dialogue of the soul for the soul . It is an encounter with the mysteries of life and in this, it is a source of liberation from the constraints of our human condition.
Initiation into the mysteries of life is translated into an unspeakable expressed first through the arts and hermetic and poetic language, then the testimonies of these encounters with the mysteries of life which relate to this unspeakable, form the spiritual teaching which gives a special vision and freed from fear of death. Human beings can then continue to evolve to better fulfill their mission of authority and participate in social life.
The second source of knowledge is found in the use of the intellectual capacities of human beings : reasoning, creativity, scientific, literary, historical work, management and organization, communication and the various disciplines of 'studies on our terrestrial and cosmic environments.
These two sources of knowledge are complementary. They are the basis of education and training throughout human life. No one can be deprived of the use of one or the other of these two sources of knowledge.
Social groups in life networks or power systems organize themselves using the rules and norms which have allowed countries to become rich and which were the bases of flourishing civilizations:
The increasing returns that create wealth are obtained through crafts, industry and commerce, activities that allow for productivity gains and synergies. These increasing returns are realized mainly in the cities. Agriculture is an activity with diminishing returns in the countryside. It is therefore essential to develop city-countryside exchanges at the local level to develop agriculture and the production of foodstuffs to ensure the satisfaction of the vital needs of each living being. This is the level of work essential to life and it is carried out both in town and in the countryside, obtaining more increasing returns than decreasing returns. The work necessary for the survival of human beings and he achievement of a reasonable level of comfort is ensured by all for a minimum period defined by each group according to its environment. No one can be deprived of this right to work.
The raising of the standard of living is ensured by the realization of works during a generation of human beings, these works, as well real estate as movable and intellectual, cultural, are transmitted to future generations. This is the second level of work.
The realization of works allows the development of common property and the raising of the standard of living of social groups. A work is characterized by the level of skills necessary for its realization and by its transmission to future generations. It is the visible sign of the rise in living standards and of sustainable development through the capitalization of living resources. Everyone has the right, depending on their abilities and motivations, to participate in the creation of works. The project to achieve a work must take into account the number of people looking for work to train them and integrate them into work teams. The number of works that can be produced at the same time therefore depends on the presence or absence of unemployed people to ensure that all members have a job according to their motivations and their level of skills. . A work is the achievement of one or more generations of human beings: time is therefore available to train, educate and integrate the members of the group.
Working in a group of projects allows skills development. These allow the members of the group to take more political, economic and social responsibilities by changing activities and professions throughout life. No one can be deprived of the right to develop in their work according to their skills and merits.
Political action through deliberative assemblies determine the economic objectives to create wealth and distribute it equitably. This third level of work corresponds to the tangible exercise of participatory local direct democracy within networks of life. Political action to develop solidarity and control the cost of obtaining solidarity directs the three economic functions of production, distribution of wealth and consumption. No one can be excluded and deprived of his political action in a social group.
The power exercised by all the members of a network or exercised according to the regime of a power system, has for main mission the choice of a form of property among the three possible forms : individual, common and managed by the members of the group, collective and managed by a minority on behalf of the whole group. To develop a flourishing civilization that puts into practice the values of peace and love, a complementary management of the three forms of ownership is essential.
The common property managed by the members of the group is the only one that can guarantee a fair distribution of the wealth produced and therefore there can be no domination of individual property through the tools of production and distribution material wealth. Common property manages the common goods produced through the realization of works.
Likewise, collective property is the only one able to ensure the sustainable development of knowledge and intangible goods within the framework of the general interest of peoples and therefore the management of sources of knowledge and the development of knowledge through education and training cannot be dominated by individual or common properties.
Individual property corresponds to a space of freedom and individual creativity, it mainly allows the use of common goods or the creation of goods, services not satisfied by common or collective property until the development of these productions of wealth are provided by all or part of the social group. A sole proprietorship is used to experiment with a not yet optimal solution until this optimal solution is obtained. A failure at this level does not lead to bankruptcy, the losses are borne by the social group because this company has made it possible to move forward within the framework of subsidiarity towards obtaining an optimal solution. Individual property does not serve as a basis for competition between the life projects of members of social life networks.
A social group develops around projects. The realization of these projects, by satisfying the needs of the members, contributes to the raising of the standard of living to eliminate the misfortunes which can strike the human beings: hunger, misery, absence of work, social exclusion, disasters caused by wars and acts of violence, the consequences natural disasters.
Progress is built from projects to completed projects. This achievement supposes the implementation of optimal solutions capable of meeting unanimity among the members of the group. An optimal solution according to material constraints and the state of knowledge is obtained through the use of the principle of subsidiarity.
A social group goes out to meet other groups who have the same project or the same need. Each group delegates some of its members who will form a group of experts to work on the implementation of an optimal solution. Then each of these experts joins their local group. At the local group level, the members adapt this optimal solution to their environment taking into account the opportunities and constraints.
Subsidiarity is therefore the process of developing skills among social groups. It is one of the foundations of local participatory direct democracy which characterizes network organizations. Subsidiarity guarantees the fundamental principle of the production of wealth: work precedes capital , which ensures the right to work for all on each of the three levels of work. An optimal solution can concern the local level as well as the global level.
the project approach concerns the satisfaction of material needs as well as the development of knowledge and risk prevention. The constitution of a group of projects is carried out through the principle of the alliance of opposites. To achieve a definition of the general interest, the group is made up of all direct and indirect, internal and external stakeholders in relation to the project. This is particularly the case for projects that focus on the prevention of natural, political, economic, technological and military risks. Through the exercise of the alliance of opposites, the social group adapts the optimal solution to its environment and its local resources.
The optimal solution in relation to a given situation and to the state of available knowledge and its adaptation to different local particularities, represents the general interest at a given moment. The stakeholders in the project are developing this optimal solution according to changes in the environment and advances in knowledge. Most often this optimal solution develops the common property of the group because the application of this solution benefits on the material and immaterial level to each member of the group.
The risk prevention approach is the foundation for the development of insurance. The development of insurance leads to the implementation of solidarity.
Solidarity exists when a group has a solution that another group needs to ensure its development. When this group shares its solution, its resources, it develops solidarity which allows all groups to meet their needs while eliminating the risk of conflict and promoting the development of peace and justice. The consequences of pollution and diseases resulting from harmful ways of living, at the cost of civil or military conflicts and at the cost of the armaments that these conflicts involve. This cost of non-solidarity and this cost of obtaining solidarity are assessed and serve as a benchmark for conducting trade in goods and services, both market and non-market, while minimizing the expenses caused by violence and the occurrence of risks.
The right to participate in a project, the right to develop solidarity and to know the cost of obtaining solidarity are the conditions for the exercise of political action which ensures freedom in the way of finding our reasons for living. . No one can be deprived of it s except in the event that a court decision decides otherwise when a citizen, by his acts, interferes with the united functioning of one or more social groups, in particular by wanting to impose on others the interests of personal property contrary to the development of common property desired by a social group
The development of knowledge through the realization of life projects and the use of two sources of knowledge, ensures the growth of the intangible wealth managed by collective property in the group.
This collective ownership of knowledge is the main way to achieve solidarity through the marriage of cultures in order to minimize violence, eradicate poverty and guarantee the realization of the values of peace and love for all. through social norms and lifestyles of human beings.
The management of collective ownership of knowledge guarantees freedom of worship. The lessons learned from the spiritual initiation process are collected and preserved by the group which exercises religious power and which has received as such a delegation of authority. The mission of the exercise of religious power is to develop individual spiritual paths and to eliminate the risks that a minority can present in wanting to monopolize a spiritual teaching in order to draw from it dogmas and found a system of theocratic power. In this case, the warlords will come up with a peace plan, failing which the leaders of these theocratic power systems will be prosecuted and put out of harm's way to mankind.
The remuneration of work is established within the framework of life projects either in currency or through the capitalization of social rights which allows the use of common property to meet material, intellectual, cultural, spiritual and health needs, rest and recreation of members of the social group. Money circulates to participate in the realization of projects, it cannot favor the individual ownership of certain members to the detriment of others . Apart from the realization of projects, it has no social utility. Life networks within the framework of participatory local democracy uses full currency, at no cost for the public funds of the networks and the Confederation.
The project teams present their budgets and their means of financing the work and technical capital used. The deliberative assemblies validate these projects and the local bank verifies that it has the money supply to pay for the work and the bills of these wealth creation projects. The local bank verifies that when the time comes, it will have the necessary amount of money from the central bank which, if necessary, will create additional money to pay for the work provided through these projects. This first political action in participatory local democracy ends when the financing of the projects is assured. Then the political action concerns the control of the execution of the commitments made for the good realization of the projects and the realization of the produced wealth.
Once the funding of the projects is secured, the project teams issue work that they present to the local bank for payment of wages and bills in currency. Employees can request that part of the currency received in payment for their work be converted to capitalize social rights and buy property rights to use when the time comes the common goods managed by life networks in the health sector. , recreation, education, etc. This free and voluntary purchase of social rights complements the number of social rights provided for in the budgets of projects as remuneration for work and which is intended to guarantee a minimum of rights to use the common goods in order to meet individual needs. vital: eating, clothing, housing, medical care, living in a social group, being safe, etc.
The use of positive money and the capitalization of social rights through the management of common goods make the taxes intended for public finances unnecessary managed by a state. Similarly, the hoarding of money through savings entrusted to a bank is no longer necessary as well as the use of credit. It is sufficient that the desired good or service is included in a project voted by the group and that the person be included in the list of those who will use it; the larger this list, the more possibilities this project will have of being voted on. Exchanges between local networks and the complementarity of wealth production projects within the Confederation of Networks as well as trade between Confederations of networks ensure each local network the minimum income to live with dignity if not ensure an increase in its standard of living. similar to that of other local networks thanks to solidarity.
This management of common goods through the capitalization of social rights is facilitated by the use of the first source of knowledge, the individual spiritual approach which allows a human being to be given a wiser vision of his reasons for living in his human condition. on planet Earth. This vision allows him, among other things, to understand quite quickly that a human being is only rich in his loves, love being with peace, the two fundamental values of the culture in which he has decided to become involved.
Power is exercised within the framework of the various projects carried out by the social groups. The delegation of authority is given to the members of the group who will constitute the group of experts responsible for establishing the optimal solution.
The various working groups within a project appoint spokespersons responsible for organizing communication between the groups, coordinating the use of resources and resources. Their mission is to develop group cohesion. Group facilitation and leadership are provided by the entire group.
To ensure the security of the group, warlords are appointed: they are responsible for work to prevent the risk of violence and they have the armed force to capture the criminals , remove weapons from enemy hands. After having proposed a peace plan, when this plan is refused by the opposing camp, they are responsible for putting in place the military means to win the battle. The war plan and the declaration of war are voted on by the group of mothers, i.e. women who have given birth.
Members of a group can exclude people from a court order. Excluded people have the right to found a new group which in order to develop will necessarily have to form an alliance at some point with other groups. Otherwise, the warlords will propose a peace plan which will be able to establish the conditions under which the groups will be able to live together without violence and with as much peace as possible.
To minimize violence and regularly evacuate violence within a group, mainly violence that comes from the sexual dimension of the human being, social rites are put in place and their organization is entrusted to women's groups, that is, females who have reached the age of 16. This organization of the minimization of violence is carried out within the framework of subsidiarity and the alliance of opposites as well as for the satisfaction of other material and social needs. As a result, men are involved in these various projects over which women have the power. Men and women ensure their mission of authority within the framework of these projects which guarantee the minimization of violence.
In the event of a dispute and as a last resort, it is the mothers who exercise the power to decide. They have the power to appoint and remove spokespersons and warlords who fail to fulfill their role in the interests of the group.
The constitution of the group of mothers takes into consideration the role of each in the management of the sexual dimension of the human being, education for life and the achievement of values of peace and love. The entire group participates in this designation. Mothers can delegate authority among themselves to appoint a council to represent their interests and make decisions. Under subsidiarity, the mother's council of one group can form an alliance with other councils from other groups.
The different groups of projects that participate in the development of a social group coordinate through the functioning of a confederation.
The confederation draws up its constitution which defines the conditions under which the values of peace and love will be implemented.
The spokespersons of the project groups and the warlords of the social group are ex-officio members of the Federal Council among other members who will have received in this capacity a delegation of authority from the members of the group.
The confederation's mission is to manage the complementarity between the three forms of ownership as well as the management of collective ownership of knowledge. It is the guarantor of the calculation of the cost of obtaining solidarity, the functioning of the currency and the capitalization of social rights, the organization of work and the realization of works, respect for the right to work for each of the group members . Its decisions are rendered in the form of arbitration when an optimal solution cannot be found within the framework of subsidiarity and the alliance of opposites.
Through the alliances that the confederation forges with other peoples and other confederations, it organizes the ratification of treaties which mainly relate to the adoption of optimal rules to minimize violence, prevent risks, develop knowledge from their two sources and manage the resources available on our planet or elsewhere.
The ex officio members and the delegates of a confederation receive the marks of their power from the group of mothers. Likewise, a member of the confederation may be removed from office by the mothers' group, if necessary.
At the level of a confederation, these attributions and dismissals of power will be taken by the mothers after an assembly of their stakeholders. In this assembly, in addition to the presence of the male delegates, there will necessarily be the presence of the delegates of the mothers' councils of other confederations or of other peoples who have asked to come and participate in these decisions within the framework of common projects or quite simply in the goal to develop the values of peace and love between their social groups or their peoples.
provisional end of this second draft.
The reader of fileane.com will have understood, this statement is largely inspired by the great law that binds the Iroquois nations as well as recent texts on full currency. By presenting it on our website, we have noted the parentage that we see between the network organization of abbeys and the temple order with the confederation of Iroquois peoples. The approximate date of the confederation of the five Iroquois nations starts from 1140 to 1390, i.e. the period of expansion of the maritime activity of the order of the temple which had allied itself with the Viking navigators to find the route to the Andes and Tiahuanaco. The second indicator is the account of the legend which gives birth to the great binding law: this legend takes up the story of Jesus and the creation of the world according to the Bible. In America Central and South, the legend clearly reflects the fact of the arrival of European navigators and their role in the development of civilizations that Spanish and Portuguese navigators encountered around 1500. This is why we believe that this constitution of the confederation of Iroquois Nations is most certainly the last vestige of the network organization of Europe between 1100 and 1300, destroyed by kings and the papacy who had no place in such a network organization. This confederal constitution among the Iroquois nations served as the basis for the constitution of the United States of America written by Benjamin Franklin and the other founders of the United States of America. Marx and Engels admired it but they dismissed it because it does not use the functioning of states and power systems while these two revolutionaries wanted to conquer power at the head of states, which for us is a mistake. fundamental which was paid dearly in the 20th century.
This declaration of the rights to the social life of human beings therefore has very ancient roots and leaving our current capitalist system of power does not represent any risk of perilous adventures. On the contrary, it is about rediscovering the roots of the flourishing civilizations that preceded us. The principle of this declaration is not surprising: to achieve peace, we must eliminate all risks of war and the sources of conflicts that arise from misery, the consequences of natural disasters, conflicts linked to a misuse of the sexual dimension of the human being, mainly during the romantic relationship. The peoples who have lived with more peace and love have all given priority to women's groups to deal with the thorniest questions of life in society: sexual relations, couples and child rearing, distribution wealth, declarations of war. The most convincing example on this point are the people living at the foot of the Himalayas, including the Moso people . It is clear that these groups of women have succeeded as long as armies with more powerful military technology have not come to crush them and commit genocide. It is not, as a simple reader might believe, to give power to women: decisions are made in groups through the principle of subsidiarity which generally leads to adopting the optimal solution at a given time unanimity. It is a question of indicating the areas where women have the last word in the event of litigation because an optimal solution is hardly possible, like mainly the use of sexuality in the human and social relations. At the level of power, the handing over of the attributes of power to men or women is done according to rites conducted by the group of women or mothers. This is to make those who receive a delegation of authority more accountable. The same goes for the dismissal of leaders. These rites replace and improve the current rites of enthronement in power: for a president of the republic, for example the descent of the Champs Elysees, the pot at Fouquet's (new rite), the photo in the presidential office, etc .
The opening statement with its "considering that" adapts to each country. It is a questioning of the institutions and practices carried out by the political regimes which led to the current situation: the crisis trust between citizens and leaders of current systems of power. It is not a question of invoking great supposedly "universal" principles but of making sure that everyone sweeps in front of their door and considers with reason why in their country, systems of power have destroyed and then prevented the development of networked organizations. In France, these "considering that" are numerous and long enough in view of our tormented democratic history since the destruction of network organizations from 1307.
In 2019, to get out of our crisis and state bankruptcy, to eliminate the domination of speculative financial institutions and end the capitalist economic power system, protesters against the policies of our governments must know that marching through the streets to change one or the other rule of operation of this system, can be certainly necessary but that the goal that we must give to our civil disobedience towards this system of economic power, corresponds to the very change of our societies and cultures. The poet who speaks here traces a path that has been followed by social groups, peoples and civilizations who have enjoyed a peaceful existence and a high standard of living during their human condition on our planet. We love recall the words of Paul Éluard: « if the echo of their voices fades we will perish ».
read also: Pierre Clastres:his main thesis: so-called "primitive" societies are not societies which have not yet discovered power and the state, but on the contrary societies built to prevent the state from appearing. He is notably known for his work in political anthropology, his anti-authoritarian convictions and commitment, and his monograph on Indians Guayaki from Paraguay.
Last remark: we are drafting the constitution of citizen life networks. With a team at our disposal, it would be drafted in 48 hours to serve as a basis for work in the constituent assembly responsible for the development of networked organizations ... but the poet is master of his time or rather, he tries to enjoy the time he has left to spend in his human condition before resuming the path to this time ask not to come back to Earth. So this writing will take more than 48 hours even if the content of this constitution is stored in millions of neurons of our left and right brain, as long as life goes through them with poet's words which ensure the translation of his inexpressible experience of life.e
We place this declaration of the rights to social life for human beings on the table of the next Constituent Assembly, which our revolt calls for to put an end to the oppression of the liberal capitalist power system and the complicity of states which are ruining themselves to preserve its domination and maintain a minority in power which continues to grow richer to the detriment of the citizens. This is not to through the waltz of the billions announced through the next debate on French taxation (I am removing this tax or this tax niche and I replace it with another measure, as our politicians know how to do), that we will come out of this end of reign state democracies enslaved to this capitalist economic system and those excesses of world finance which force-feed its leaders with scandalous new profits. At 19, Pierre, webmaster of fileane.com, received the title of laureate of the Faculty of Law of Strasbourg by showing that the states were "finished", outdated and that it was necessary to find another political, economic and social organization . By publishing this declaration for an organization of citizen networks of life, without states, and pending the publication of the constitution which translates this declaration into the functioning of social groups, we are also responding to this young student in the History of Law and in the history of contemporary political, economic and social institutions and to his professors who recognized his work and bestowed his copy of this honorary title. Others through fileane.com have sent us their encouraging opinions and even their thanks to show them an alternative that our leaders strive to keep under the weight of taboos and prohibitions. Societies that are more humane, just, equitable and united exist when they are organized or organize themselves in networks, without systems of power and without states.
we want it and we can!
To distribute a brochure that summarizes this statement and use a paper medium to leave it on tables, walls, pass it from pocket to pocket, in letterboxes in order to show that another organization of our societies is possible and that we are working on it, you can download a file compressed in .rar in which there are 2 images of the text. All you have to do is print these 2 images on both sides then fold this sheet in 4 to obtain a leaflet that is easy to put in your pocket and pass on hand in hand, or to leave discreetly in one place..
download the brochure of the Declaration of Rights to Social Life
Since December 15, 2010, around thirty downloads have taken place each month, not to mention the hundreds of visits and readings of this web page. Even if this declaration is not completed, the important thing is to show that we can leave our systems of power and leave capitalism, abandon the institution of the state for the organization into citizen networks of life and participatory local democracy around the 3 forms of property and no longer under the domination of private property alone. The defenders of the current political system and of the inaction of the institutions, their backs to the wall, cry out loudly that there is no other possible alternative. They combine ignorance and lies. By leaving these little papers lying around, this declaration like other texts on the possible alternative to our systems of power and domination, we resist their criminal enterprises which lead our world into destructive climatic as well as political, economic and social threats. The people have always known how to drive out the leaders who no longer defended them and who preferred to try to save their only private interests. It is in the process of being realized, obviously and inevitably ... They have committed facts whose consequences are there, they will not escape them!
" We now have to achieve the most beautiful challenge that our humanity has ever had to meet in the course of its history: to stop our own self-destruction programs, and to transform society by an evolution of the art of living ..." MAHATMA GANDHI
who are we ? download the presentation brochure of fileane.com
résistance :the poet's speech at the Glières plateau