XLIII 15th December 2005
For Leszczyn it has been the end of the period of learning. After eleven years, the farm has a sense of power through its knowledge, which is as important as the work we put in, and both are as valuable as the love we cherish for the soil, nature and the environment within which we make it happen - together these feelings and the awareness elicit a spiritual ken which is a joy. We feel strong to tackle all obstacles, and to reflect that we can ride a horse or an ass, an ostrich, an elephant or a tiger, astride or even side-saddle - to get where we wish to be, with whatever is available to us, including global warming. It is possible that this farm, which is a living entity will call into being a meaning of a base for other endeavours, when the taking will change to giving.
The meaning of globalisation is properly understood and conveyed to us by the young of Seattle or Genoa: by being launched on an unsuspecting world scene, it will have the same effect, on various parts of the world, as sudden economic change had on unprepared Russia. It will rob and become, source of permanent impoverishing of the poorest; but it also is something more, which involves genetic changes in crops, one of which will deprive grain of reproducing itself naturally. It is a plan by Monsanto and similar firms to force the farmer into buying their grain at a high price on the pretext of improved production; but what happens is that the grain collected from this sowing is no longer suitable for sowing next year. It takes away from the farmer his treasure: the sowing grain which he always had as guarantee of freedom.
It may also be seen as a plan to starve the nations into submission by depriving their farmers of the natural reproduction process and holding the grain in super-stores under their control. As such it is a weapon in hegemonic war, and it is for this reason that the Common Agricultural Policy, which cherishes and protects the farmer at every level, is so aggressed. When the financial crash, ʻthe greatest depressionʼ planned comes and nations struggle to keep societies going, the one basic item will clearly be food. As De Gaulle understood: Europe for independence needes two things: a sure food supply and an independent army. It has nearly lost the latter in its entanglement in NATO and it is planned to make it lose the former with Monsanto and others. One should make sure that agricultural institutes like our Strzelce will not disappear and are protected by government. They, with all farmers, hold the responsibility for feeding the nation. It may be that in that spirit Leszczyn will try for a licence to produce sowing grain to have it available for sample sowing by other farmers to continue with own grain.
“A spectre is haunting the World” - the spectre of Idsanism. Powers have entered into an unholy alliance to exorcise the spectre. Wherever there is a group of young globalisation protesters, or an opposition marcher, or diplomats dissenting from international carnage, generals denouncing war: all are being declared - as mutinying, misguided, traitorous and as reactionary protesters and adversaries. Idsanist in spirit, the various resistance groups are already acknowledged as a power; they need to come together and publish their views, their aims and their tendencies. They need to develop institutions, to give form to their evolving movements, which will grow to express new conditions and destroy the Total Fake bluffing away in the agitated society. They only need to Organise! Organize! Organize!
Idsanism will naturally support these many causes: it accepts both right and left attitudes in society, and stands against the use of fear to manage the world. The Right, guard- ing traditions has as much to fear from this onslaught, as the Left pressing for timely changes. But Idsanism is above all a healthy soil in which to grow independent individuals and though a Hundred may often identify with a cause, the primary responsibility of a Metre leading it, is the care of its members because the society will change through the richness of its individuals. A Hundred may offer help to any cause which it or the movement judges to be right but on a condition of non violence written into its indigenous constitution. It will however be fierce in its protest and opposition within these rules, and express contempt and hate to the full, against the social enemies. In the terms of the Galilean: it may be gentle but it can break the wares of the users, extortionists and blackmailers.
In a practical world there are certain truths about the nature of society which are hidden from it. The most important is: the belief that society is a dangerous place, full of wild beasts that can be easily stirred to murder and on that account it has to be kept in bond and shackled. The best chains are hunger, poverty and fear of plague and of war. This belief is held, with some justification in history, by the rulers varying from generals to bishops, who often propound it - without spelling it out - and accentuate in people fear of this society.
Are fear and its exaggeration a method of managing society by well informed leader groups denying existence of plenty? Until now in history these groups had to manage only bits, a nation here, a continent there, but now they are trying to establish control over the whole world. Hunger, poverty, plague or war has to be correspondingly larger to stay proportional and efficient for the new aims. As a result the multinationals in their service are working to dehumanize most aspects of manʼs activity and euphemize the rest. Perhaps people can wake up to hidden truths in their societies and with an already natural suspicion of the monster behemoth, use their power to bring the world industry back into the service of man.
Another hidden truth concerns our incomprehensibility, the curious lacunae of astounding ignorance in which the well informed groups do not identify obvious realities. How is it that great professions, churches, political parties, economists or unions do not identify the caricatured exaggeration between the paucity of terror incidents being propounded as most important problem of the day and myriad of other real harmful events, like 30,000 murders in America every year and as many attempts? How is it that the tenor of events indicating that Britain is an American State Office charged with the destruction of the concept of European Union and Israel another there, responsible for creating a raging fire on the underbelly of Russia, is not recognised? Realisation, would explain why Britain promotes Turkeyʼs entry or opposes constitution and every other unifying aspect. It would explain why Israel is destroying Lebanon or Gaza and threatening aggression against other Islamic nations, even while these actions result in the destruction of their own people like the loss of great Jewish society at the Prophet Ezekielʼs tomb in Baghdad. Facing other realities would explain other things and in particular the twists in the road to destroy and occupy Russia. A road prone to destroy the glaucomatous national-tools who are building it.
Will Europe be able to renew its atrophied blood and fling herself into a boundless future? Will means at its disposal suffice where laws are replaced by military codes of the War on Terrorism? Will she turn back from this dreary disarray imposed on her, where there is no regard for law, nor justice, where a lay, almost irreligious inquisition of the absolute prevails? Or will this false war which lays our continent under siege and stains, today, even the present Summit, intended to chart a new direction for the Union, prevail as a policy? Will Riceʼs double talk about CIA secret prisons, in Europe, convince our masses that American policy is an attack on terrorism and not one against the Western Culture - that, it is not an attack on the workers and employees, on farmers and professions, by masters who try to turn back the history?
Will this scenario with a strong smell of burnt bodies, blood, torture, of tyranny of brute force, arbitrary violence and generally of the ʻtriumph of orderʼ which the world suffered in the last century in the name of race be scheduled for it to suffer again, in the name of democracy or rather Amerocracy in this one? Will its face garnished with lying pressure on public opinion, blind reverence for the past, by mysteries and myths, worship of power, humiliation of the weak, anxious submissiveness, philistinism and consumerism, all furnished by the media - to convince all: and with thousands of flags, flying once again in the air - suffice?
Or will they hear Harold Pinter and his Nobel Prize yesterdayʼs acceptance? He calls “the United States the greatest show on earth: brutal indifferent, scornful and ruthless, but also very clever: a salesman of its own most saleable commodity of self-love”. He accused US of torturing terrorist suspects in Guantanamo Bay and Abu Ghraib and called invasion of Iraq - for which he blamed Britain too - a bandit act, an act of blatant state terrorism, demonstrating absolute contempt for international law. Will it be heard or ignored?
Can they establish a cultural hegemony of their nation over another nation as French often fear, or is the world already so united in its economic and social structure that even a country with initiative cannot keep its monopoly and therefore use such a monopoly as a basis of hegemony? In which case is it therefore only possible as an economic and financial imperialism to be imposed throughout the world, and is it what we are seeing or overlooking today?
There is another view, to take us away from these sordid places, often described as utopian and naïve: the view that the society being given relief from the four horsemen of the Apocalypse can settle to progress, a view usually connected with purest religious beliefs or in this modern world with Socialism. The choice of which to apply to understanding of reality rests with every man, but it seems reasonable to assume that a society deprived of the extreme chains may be just a bit less dangerous than one with them. And that in the modern world of infinite plenty its natural evolution is moving forward this way.
Idsanism will always oppose evil acts, but even more importantly: it will create by extending its support in a practical way. It may send out at times simple teams of four, a ʻTetraic Teamʼ, TT for short, to, for instance Sudan, or some other poor corner of the globe. The team to come from a Hundred or from a group of Hundreds to awaken in a people the need of and the desire for aspects offered by modern life: and to help as other Sans-Frontieres do. The physical help will be influenced by Idsanist beliefs which, allowing for local custom will search for the means to revive a spirit in the community.
Much may have been destroyed within a community by deprivation, or by destruction of spiritual values in abrupt confrontation with modernity, a bitsy imposition of a new hegemonic culture. It is the awakening, which a World Bank does not create, that Idsanism will strive for. Such a team of four will bring a practical man, maybe a farmer or a builder, an activist aware of values and experiences in the area, a person with intellect of a teacher, and a woman or man of empathy and thought to enthuse people to assert their ideas. It is the belief of the movement that help has to be offered in this rounded way in order to change their conditions. Usages of modern society have to be applied, as for instance their names noted in a modern way - with surname and address, and never permitted to be shown on the TV or in notes and photographs as nameless unfortunates: lying prostrate or abused.
Idsanism as a home of individuals identifies in groups asserting their place and dignity in the world. A group will form a Hundred with a local address. Being limited to a 100 and stemming from a delineated area like a parish, when full, new members will form another Hundred from the same area which will be like having another office or chapel but separate. Members will be enlisted on the basis of ʻfirst come first servedʼ and for always. Much will be worked out as the movement goes along in line with its principles which are clear. Idsanism is not in the business of convincing or converting people, which many try and fail to do, for both good and worthless reasons; it is engaged in a practical application of a method of community organisation applicable anywhere in the world, with a Hundred as the legion of the movement.
