modeling, and the building of mapping software.
Information identifying the costs of making a transition from federal-state relations to a regional context should also be pushed to such
groups. Equally, such information should be pushed to media outlets to keep the pressure applied. People, these leaders, should engage in any activity that serves to push forward the political agenda of seeing these systems develop.
Finally, a system should be put into place to train individuals once identified on how best to represent these new eco-cultural communities and/or regions and national parliaments when negotiating international treaties and trade deals. Here, the party could build upon the work of groups who have prepared their members and/or constituents for elected office, training them on public speaking skills, strategic outreach, diplomacy, etc. Again, if the Campaign for Human Dignity and the Dignity Party are the structures that people promote, then leaders must be ready from day one to assume transitional responsibilities. This extends to being prepared to act as the de facto
government in dealings with foreign countries going forward.
Knowing how the eco-cultural map might look,
being built from integrated social, economic, and environmental systems already known to exist, it is anticipated such a society could well incorporate positive attributes of socialism, democratic socialism, and components of environmentalism like bioregionalism and localism. It might even build upon the principles of liberation theology, without interference from the Church. And if the studies of Human Dignity Projects prove fruitful, it might even provide an economic means to calculate and determine the value of leisure or creative or care time,
thereby reconstituting the very nature of
exchange value to get at the fundamental notion of what economists were searching for
in terms of constructing a moral economy.
As for the political organization of such a society, some basic strategies and agendas have already been outlined. But ultimately those agendas should inherently evolve from the decisions made by individuals within the eco-cultural communities. One could speculate
most likely it would no longer reflect a republic defined through highly charged capitalism. The localism of the community, brought about not
only by new community-based systems but by advances in technological means of communication, would present a constrained form of government and society as conversations between men and women would serve to localize dialogue. And with the removal
of artificial boundaries, no longer would people need to rely on our existing constitutional structure, federal-state relations, Congress and state legislatures, or many of the other court decisions that have forced a two-party system upon us.
The country would open to the possibilities
of a parliamentary system, with multiple political parties representing different type and location of the eco-cultural communities but with the understanding that comes with common purpose. And in doing so,
People who could lead would be the creatives and makers among us – intellectuals, scholars, scientists, researchers, artists, designers, and businesspeople Creatives and makers stand at the nexus of communities and commerce. They, by nature and interest, have the capacity within their practice to respect cultures and move products and services forward responsibly regardless of political or economic trends or cultural tendencies.
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