Cahier du réseau européen d'éducateurs populaires

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 (Auto-éducation populaire: Do It Yourself) <<IMAGINONS ENSEMBLE UNE ÉCONOMIE SOLIDAIRE. Réflexions et Images avec l'Education Populaire de Paulo Freire comme inspiration méthodologique>>

DECEMBRE 2013 Nº 1

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<<IMAGINONS ENSEMBLE UNE ÉCONOMIE SOLIDAIRE. Réflexions et Images avec l'Education Populaire de Paulo Freire comme inspiration méthodologique>> est une proposition-­‐action. On utilise le dessin, sans être des professionnels des beaux-­‐arts, sans chercher la perfection picturale. On se lance à le faire comme ça, en tant ƋƵ͛ĠĚƵĐĂƚĞƵƌƐ populaires, pour 4 raisons:

1. On ne peut pas demander aux gens de laisser de côté la honte et de se lancer à imaginer et dessiner ses rêves, ses besoins, ses analyses et les partager, si on ne se lance pas nous-­‐mêmes pour montrer nos propres dessins. « Dessine moi un mouton » demandait le Petit Prince à un adulte, et il lui a donné des dessins au moment où ils se sont compris.

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4 raisons: 2. Il est souvent très difficile de donner de la cohérence à un ouvrage collectif en peu de temps, et on a, souvent aussi, un budget très réduit. La manière « classique » serait de remplir des pages et des pages de textes ĐŚĂĐƵŶ ĚĂŶƐ ƐĂ ƉƌŽƉƌĞ ůĂŶŐƵĞ͕ ƉŽƵƌ ĞdžƉůŝƋƵĞƌ ĚĞ ƋƵŽŝ ŽŶ ƉĂƌůĞ͙ ϯ͘ ͙ Il est beaucoup plus facile de partager, de lire et de stimuler l'imagination de ceux qui nous lisent, si on le fait avec des dessins et/ou schémas de notre propre main. 4. Et aussi, parce que même si nous sommes les « intellectuels ou experts ͕ͩ ĚĂŶƐ ƵŶĞ ƐŝƚƵĂƚŝŽŶ Ě͛ĂŶŝŵĂƚŝŽŶ ă ůĂ ĨŽƌŵĂƚŝŽŶ͕ ĨĂŝƌĞ ĚĞ ĐĞƚƚĞ manière (même imparfaite) invite les gents qui ont peut être moins de « diplômes académiques », à l'émulation. Tout le monde a des idées et des avis, et des expériences, alors tout le monde pourrait être capable de faire une publication semblable.

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Yh/ ^KDD ^ EKh^͕ KE ͕ Yh/ ^ > E Ed E^ dd s EdhZ ͞EKE WZK& ^/KE >> ͟ Wh >/ Z ^ W E^ ^͍ Nous sommes des éducateurs populaires͕ ĐĞƌƚĂŝŶƐ ĂǀĞĐ ďĞĂƵĐŽƵƉ Ě͛ĞdžƉĠƌŝĞŶĐĞ͕ ĂƵƚƌĞƐ͕ ƋƵŝ pratiquent depuis très peu de temps, ces méthodes inspirées de Paulo Freire, mais tous très ĐŽŶǀĂŝŶĐƵƐ ĚĞ ĐĞƚƚĞ ŵĂŶŝğƌĞ Ě͛ĂƉƉƌĞŶĚƌĞ͕ ĠĐŽƵƚĞƌ͕ ĚĞƐƐŝŶĞƌ͕ ƌĠĨůĠĐŚŝƌ Ğƚ ƌĞĚĞƐƐŝŶĞƌ͕ ĚŝƐĐƵƚĞƌ Ğƚ ƌĠĂƉƉƌĞŶĚƌĞ͙ On travaille autour de ů͛ ĐŽŶŽŵŝĞ ^ŽůŝĚĂŝƌĞ, et la plus grande partie de nous, en plus, fait ƉĂƌƚŝĞ ĚƵ ZĠƐĞĂƵ /ŶƚĞƌŶĂƚŝŽŶĂů ĚĞ WƌŽŵŽƚŝŽŶ ĚĞ ů͛ ĐŽŶŽŵŝĞ ^ŽĐŝĂůĞ Ğƚ ^ŽůŝĚĂŝƌĞ ;Z/W ^^Ϳ Le projet FASAGES, qui a eu lieu, principalement au Luxemburg, pendant 2012 et 2013, nous Ă ĚŽŶŶĠ ů͛ŽĐĐĂƐŝŽŶ ĚĞ ŶŽƵƐ ƌĞŶĐŽŶƚƌĞƌ ƐƉĠĐŝĨŝƋƵĞŵĞŶƚ ĂƵƚŽƵƌ ĚĞ ů͛ ĚƵĐĂƚŝŽŶ WŽƉƵůĂŝƌĞ ĐŽŵŵĞ ŝŶƐƚƌƵŵĞŶƚ ƉĠĚĂŐŽŐŝƋƵĞ ƉŽƵƌ ůĂ ƉƌŽŵŽƚŝŽŶ Ğƚ ůĂ ĐŽŶƐŽůŝĚĂƚŝŽŶ ĚĞ ů͛ ĐŽŶŽŵŝĞ Solidaire. Nous sommes de: Suède, Luxembourg, Espagne, Italie, France, Brésil et

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> QUELLE METHODE NOUS PROPOSONS POUR FAIRE CE CAHIER (CELUI-­‐CI ET E͛/DWKZd QUEL AUTRE QUE VOUS FEREZ VOUS MÊMES)? La première chose Đ͛ĞƐƚ centrer les thèmes sur lesquels on a choisi de réfléchir ou se questionner en format dessin. Pour notre exemple, a partir du Compte-­‐rendu de la réunion du groupe embryonnaire du Réseau Européen d'Educateurs Populaires pour l'Économie Solidaire, qu'on a appelé en anglais « The Seed Meeting » (la rencontre semence), on a fait sortir une liste d'éléments clé pour la publication. Chacun/e des personnes ou équipes participant à la publication a choisi un ou deux éléments (c'est mieux s'ils sont combinables aux yeux de cette personne ou équipe) et aura l'équivalent de 5 pages pour le développer.

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> VOILÀ UNE PREMIÈRE PROPOSITION DE THÈMES: Thèmes généraux : Économie solidaire (et/ou Économie au service de la vie) Éduquer en économie solidaire La méthodologie participative La cohérence (et/ou l'action, réflexion, action) Thèmes reliés a l'Économie solidaire qui pourraient être formulés comme : Économie solidaire et... Communication Auto-­‐Gestion Pouvoir Besoins Milieu Rural Coopération régionale-­‐locale/développement local

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Thèmes reliés a l'Éducation Populaire qui pourraient être formulés comme : Éducation populaire,... Alphabétisation émotionnelle «Nous sommes tous/tes experts/es » Thèmes reliés à la VISION et aux valeurs: Interdépendance Plaisir de partager Inclusion Attitude de recherche permanente Démocratie économique Transformation par l'action

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> ^ d, D ^ E͛ d / Ed W ^ y, h^d/&^ ;ĚĞ ĨĂŝƚ͕ ŽŶ Ă ĂĚĂƉƚĠ͕ Ğƚ ajoutés des thèmes lors de notre 2ème rencontre), ILS PEUVENT ÊTRE CHOISIS PLUSIEURS FOIS ET IL NE FAUT PAS NÉCESSAIREMENT TOUS LES REMPLIR, ILS SONT LÀ À TITRE INDICATIF POUR SIMPLIFIER LE CHOIX. NOTE FINALE : Les dessins et schémas ne doivent pas être plus soignés que ceux que vous feriez dans un tableau noir quand vous voudriez expliquer une idée graphique pour qu'elle soit comprise. L'important n'est pas la perfection du dessin, mais l'attrait de l'idée à faire passer !!!! 10

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/¶,03257$1&( '8 &217(;7(« JE SUIS PARCE QUE NOUS SOMMES QUELLE EST MON HISTOIRE?

FREIRE INSTITUT ROYAUME UNI

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/$ ,03257$1&( '( /¶e'8&$7,21 3285 75$16)250(5 /¶e&2120,( Ana Dubeux/ Université du Pernambuco France/Brésil

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FASAGES Formation des Acteurs Sociaux en Auto Gestion pour ů͛ ĐŽŶŽŵŝĞ ^ŽůŝĚĂŝƌĞ Éric Lavillunière INEES LUXEMBOURG 22

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<<Auto-éducation populaire: Do It Yourself>> Nous avons abordé 6 thématiques de travail dans les modules : économie solidaire, éducation populaire et autogestion, finances éthiques et solidaires, communication et commercialisation, politiques publiques en faveur de O¶pFRQRPLH solidaire et environnement juridique. Nous avons fait appel à des ressources et dans le réseau européen G¶pFRQRPLH solidaire RIPESS Europe et au Luxembourg. /¶LGpH était de mixer apports théoriques, expériences pratiques et réflexions sur nos propres pratiques. /¶DYDQWDJH est que ce fonctionnement produit et construit du réseau. Nous avons également mobilisés les ressources des participants, avec par exemple un module supplémentaire consacré à la permaculture. Nous avons réalisé collectivement une publication comme une mini cartographie des participants au Luxembourg.

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&$+,(5 '8 5e6($8 (8523e(1 'œe'8&$7(856 3238/$,5(6 <<Auto-Êducation populaire: Do It Yourself>> 0rPH VL OœHQWUpH pWDLW OœpFRQRPLH VROLGDLUH QRXV QœHQ DYRQV SDV IDLW XQ SRLQW GœHQWUpH WURS IRFDOLVDQW Ce concept est très piÊgeux au Luxembourg oÚ il est la plupart du temps considÊrÊ uniquement dans son entrÊe  insertion des chômeurs ª RX GDQV VD YLVLRQ OD SOXV VRFLDOH GœRUJDQLVDWLRQ GH VHUYLFHV sociaux. Nous avons prÊfÊrÊ nous concentrer sur une vision politique globale  GœDOWHUQDWLYHV Êconomiques ª &œHVW-à -dire de nous affirmer dans le champ du mouvement social. Nous avons ÊlaborÊ notre propre charte et beaucoup insistÊ sur les notions de vision globale et KXPDLQH SRXU UpFRQFLOLHU WRXV OHV WHPSV GH YLH IDPLOLDO DPLFDO SURIHVVLRQQHO SHUVRQQHO

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Finalement le groupe FASAGES a voulu poursuivre O¶H[SpULHQFH en V¶RXYUDQW à de nouveaux participants. Même sans financements (pour le moment) le mouvement est lancé. La suite du processus V¶HVW concrétisée lors G¶XQ Imagine café qui a rassemblé 45 personnes un soir pour réfléchir à un projet G¶8QLYHUVLWp populaire en réseau. Nous avons révélé un besoin latent qui Q¶pWDLW pas visible jusque-là. Et oui, il existe au Luxembourg suffisamment de personnes prêtes à V¶HQJDJHU dans un mouvement de transformation sociétal.

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&$+,(5 '8 5e6($8 (8523e(1 'Âśe'8&$7(856 3238/$,5(6 <<Auto-ĂŠducation populaire: Do It Yourself>> Il faut toujours se demander si les 6 ĂŠlĂŠments classiques de la communication interpersonnelle sont en bon fonctionnement ou en disposition favorable pour une bonne communication.

Est-FH TXÂśRQ SDUWDJH OH FRGH DYHF OHTXHO OD SUHPLqUH SHUVRQQH TXL SDUOH FRPPHQFH j ODQFHU OHV messages? Est-FH TXH WRXW OH PRQGH SHQVH rWUH GDQV OH PrPH FRQWH[WH" 4XÂśHVW-ce qui se passe avec la hiĂŠrarchie? Existe-t-elle? Si oui, est-elle implicite? Explicite? 6L RQ QH VH YRLW SDV GDQV OHV \HX[ RX DX PRLQV OÂśH[SUHVVLRQ GX YLVDJH HVW TXÂśRQ D GpMj pWDEOL GHV moyens supplĂŠmentaires pour substituer ces manques de feed-back? Etc.

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&$+,(5 '8 5e6($8 (8523e(1 'œe'8&$7(856 3238/$,5(6 <<Auto-Êducation populaire: Do It Yourself>> ,O \ D TXHOTXHV FKRVHV TXœLO IDXW WRXMRXUV SUHQGUH HQ FRPSWH La propriÊtÊ des media (avec les intÊrêts qui pourraient en dÊcouler de transmettre certains messages de façon privilÊgiÊe), est un bon exemple. &œHVW DXVVL LQWpUHVVDQW GH SUDWLTXHU GHV PpWKRGHV GLIIpUHQWHV GX YRWH SRXU SUHQGUH OHV GpFLVLRQV FRPPH OH FRQVHQVXV RX OœDJUpJDWLRQ &KHUFKHU WRXMRXUV j ŠJDJQHU  un dÊbat ou un vote, peut dÊvelopper excessivement une communication  persuasive ª DX GpWULPHQW GœXQH FRPPXQLFDWLRQ  inclusive 

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QUESTIONING ECONOMIC VALUE. CHOOSING OUR "INVESTMENTS" Jason Nardi Solidarius Italie

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Solidarity economy as we see it is a not only a collection of good practices and a different vision of the market and society (the one being at the service of the second and not vice-­‐versa: in this Solidarity economy is revolutionary), but it challenges and changes the meaning of value -­‐ specifically of money. It gives us the opportunity to re-­‐think what is at the very core of our community ties, of our daily life activities and exchanges, the importance we attribute to things, our time and our relationships. In other words, it questions the very nature not only of our economic means and use, but also of the symbolic weight we give them.

͞/ ĚŽ ŶŽƚ ĂĐĐĞƉƚ ƚŚĞ ǁĂƐƚĞ͕ because when I buy something I do not buy it with money, but with time in my life ƚŚĂƚ ŝƚ ƚŽŽŬ ŵĞ ƚŽ ĞĂƌŶ ŝƚ͘͟ Jose Mujica, President of Uruguay

Recently, as Solidarius, we have been working with teachers and high school students on different aspects of Finance, the Economy and the global crisis we are living in. We try to approach these complex issues starting with brainstorming and discussing everyday subject matters such as: -­‐ Where does the food we eat come from? How is it produced? What Information do we have access to? -­‐ What am I wearing? Who produced it and in what conditions? How is the price made up? What is the real cost? -­‐ What is money? Who "makes" money? Do we need to measure everything with money? Does nature have a price? What other forms or means of value exchange are there?

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Good value We ask the students to use their imagination and to draw pictures... Kƌ ƚŽ ďƌŝŶŐ ĂŶĚ ƐŚŽǁ ƐŽŵĞƚŚŝŶŐ ͞ŽĨ ǀĂůƵĞ͟ ĨŽƌ ƚŚĞŵ͘ ^ŽŵĞƚŚŝŶŐ ƚŚĞLJ ǀĂůƵĞ͘ /ƚ ŝƐ ƵƉ ƚŽ ƚŚĞŵ ƚŽ ĚĞĐŝĚĞ ǁŚĂƚ ǀĂůƵĞ ĂŶĚ ŚŽǁ to interpret it. The inductive approach works very well and usually many other questions -­‐ more than answers -­‐ arise: How is (economic) value created? Who assigns (economic) value and why? Do we have other values and other ways of measuring our exchanges, what we have, what we do? Of course we could give some classical economy answers, on the value of use, labour, Capital, exchange of the equivalencies, etc. But what we are really looking for here is what moves people in their choices and priorities, in relationship with others, their community, the common good and the "bem vivir" (good living) in society. And where they place their value(s).

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6ROLGDULW\ HFRQRP\ VKLIWV YDOXH IURP VROHO\ PRQH\ WR WUXVW $V D PDWWHU RI IDFW ZH FDQ DIILUP WKDW ÂłWUXVW´ DQG WKHUHIRUH UHODWLRQVKLS LV WKH UHDO ÂłFRLQ´ WKH PHDQV RI YDOXH H[FKDQJH RI 6ROLGDULW\ HFRQRP\ ZKDW PDNHV WKH difference. One of the best experiences with classes of 15-16 years old students, who are used to a formal and frontal kind of education, is making them directly live and act a situation, and take decisions / simulate what would happen if... In this case Âą in order to talk about economy and ethical finance Âą we had them play the "Bank game": a simulation which gradually reveals information on how banks work, invest the money you entrust them and what consequences that has on (speculative) finance and on society and the environment. In other words, on collective life: our community. The game simulates a real situation: families with savings decide to deposit / save them in a bank in order to earn some interests. To make it easier, each bank only has one investment product. The  Bank  Game   To  do  this,  the  class  is  divided  in  2  groups:  bankers  and  (family)  investors.  There  are  usually  eight  banks  (one  person)  and  five  families  (each  with  3-­â€?4  persons).  The  latter  have  100  euro  to  invest  for  every  turn  and  at  the  beginning  only  have  the  names  of  the  banks.  Each  bank  has  instructions  on  what  there  main  business  area  is  (from  just  savings  and  cooperative  banking  or  microcredit,  to  investments  in  hedge  funds  and  other  speculative  Ĺ?ĹśĆ?ĆšĆŒƾžÄžĹśĆšĆ?Í• ƚŽ ĨĹ?ŜĂŜÄ?Ĺ?ĹśĹ? Ä‚ĆŒĹľĆ? ĆšĆŒÄ‚ÄšÄžÍżÍ• ĂŜĚ Ç ĹšÄ‚Ćš ÍžĹ?ĹśĆšÄžĆŒÄžĆ?Ćš ĆŒÄ‚ĆšÄžÍ&#x; ƚŚĞLJ ŽĨĨÄžĆŒÍ˜ EÄ‚ĆšĆľĆŒÄ‚ĹŻĹŻÇ‡ ƚŚĞ žŽĆŒÄž ĆŒĹ?Ć?ŏLJ ƚŚĞ Ĺ?ŜǀĞĆ?ƚžĞŜƚ͕ the  higher  interests  one  is  promised  to  obtain.  36

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&$+,(5 '8 5e6($8 (8523e(1 'Âśe'8&$7(856 3238/$,5(6 <<Auto-ĂŠducation populaire: Do It Yourself>> 7KH JRRG WKLQJ DERXW WKHVH ÂłOHDUQLQJ E\ HQDFWLQJ´ LQIRUPDO HGXFDWLRQ LQWHUYHQWLRQV LV WKDW WKH VWXGHQWV UHDOO\ JHW involved and enter into their part, therefore experiencing directly in person, living the situation, having to make choices and express them, motivate them Âą as well as relate with the others, share information, trust each other and build alliances. As the turns pass, more information is made available, most of the time only if the student/investors ask and invest (they discover later, when it's too late...). They can go from one bank to the next too ask for the reserved information, but have to invest each time only in one. At the end of each turn, all the information on the investments earnings is gathered from each family and publicly posted (on the blackboard or on the wall with the KHOS RI D SURMHFWRU %HVLGHV WKH LQWHUHVW ÂłJDLQHG´ WKHUH LV DQRWKHU LQGLFDWRU ZKLFK LV FDOOHG 4/3 Âł4XDOLW\ RI /LIH 3RLQWV´ REWDLQHG ZLWK D FRQYHUVLRQ WDEOH IURP WKH W\SH RI LQYHVWPHQW GRQH GHSHQGLQJ RQ WKH SRVLWLYH QHJDWLYH impact it has  Quality  of  Life  on  Earth   As  facilitators  of  the  simulation,  we  explain  that  the  QLP  represent  the  level  of  well-­â€?being  of  the  community  (or  population  on  the  Earth),  on  the  basis  of  a  number  of  parameters  (health,  environment,  peace,  social  justice)  and  the  Planet  Earth's  global  situation  (for  instance,  climate  change,  etc.).  Only  problem:  there  is  an  initial  QLP  of  100.  At  each  turn,  the  total  QLP  is  calculated  and  displayed.  If  it  goes  to  0  or  below,  the  game  ends:  the  Earth  has  been  destroyed.   After  max  10  turns,  the  game  ends  and  we  discuss  the  results  with  all  the  students,  what  they  experienced,  how  they  felt,  why  they  made  certain  decisions,  what  influenced  their  choice.  The  discussion  is  animated  and  goes  to  the  heart  of  how  each  one  views  what  the  economy,  the  financial  crisis,  finance,  money,  trust,  solidarity  and  speculation  (just  to  cite  some  of  the  most  37 discussed  terms)  are. Â

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

Many discussions have been made around the possibility of substituting the GNP (Gross National Product) with something more similar to our very simplified QLP. No universal indicator has been found yet, and probably it is impossible ʹ though Quality of Life, Happiness and other similar ones are slowly gaining more relevance in public opinion. What is certain is that when people are more aware of the consequences ʹ even indirect ʹ of their actions, they think twice and have more possibilities to make an informed choice, based on more parameters and on what they really value the most. Ego-­‐nomy vs Eco-­‐nomy Finally, there is a whole cultural shift that Solidarity Economy is trying to make, through it's everyday practice of transforming the economy. That is from an economy based on an egotistical vision of man and of the individual, to a holistic and truly ecological approach, where the environment in which we live (both in terms of all living beings and of all different cultures and human communities) is at the centre. From an ego-­‐nomy to an eco-­‐nomy. Solidarity economy, with its circular value-­‐chain that takes into consideration the impact we have in any activity and is regenerative and resilient, strongly puts into question the linear production-­‐chain economy, which consumes and destroys at both ends, transforming everything into a commodity in the process: at the source (extraction) and at the final destination (waste). That is why we have to change the game, in order to change the economy: as in The Story of Solutions (www.storyofstuff.org), we need to make a change in paradigm from an economy whose goal is MORE, to one whose objective is BETTER. 38

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

/¶,03257$1&( '( /¶e'8&$7,21 3238/$,5( POUR CONSTRUIRE UNE FINANCE BASÉE SUR LES GENS

Hedy Mahmoudi JAK BANK Suède

39

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

FAREWELL WELFARE? NO, WELCOME (SOLIDARITY) WELFARE! Soana Tortora Solidarius Italie

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Our idea was born a few years ago and it is getting clearer as the crisis became more acute. When in Italy we talk about solidarity economy, we typically think of fair trade, the solidarity purchasing groups, ethical finance: all areas that produce tangible goods, food and more, or which intend to go to the heart of the economy, questioning the use of money and its unequal distribution. However, if we focus on the ultimate objective of solidarity economy, we know that "ethically meeting the biological and cultural needs of each and everyone" is necessary but not sufficient to ensure the good-­‐life (bem vivir) of the people and communities. Good-­‐living implies -­‐ according to the Brazilian philosopher and anthropologist Euclides André Mance -­‐ the realization, always in an ethical way, of "everything that can be conceived and desired for a personal freedom that ĚŽĞƐ ŶŽƚ ĚĞŶLJ ĐŽůůĞĐƚŝǀĞ ĨƌĞĞĚŽŵΗ͘ Η/Ĩ ƚŽ ůŝǀĞ ǁĞůů͟ -­‐ it's still Euclides talking -­‐ ͞ǁĞ ŶĞĞĚ ƚŽ ŚĂǀĞ ƚŚĞ ŵĂƚĞƌŝĂů ŵĞĂŶƐ to guarantee our liberty, we must consider that no material property will offer a good-­‐life if it is not, at least indirectly, focused on solidarity collaboration". If, then, this concept applies to the phases of the production and use of tangible goods, it is even more true for those relational goods whose utility, for those who consume them, depends on the network of relationships that develop between individuals who participate in the exchange. They are real, but are not commodities, they have value, but not a market price, because they are produced in gratuity and reciprocity. In the Italian language, the meaning of the word welfare coincides with the good-­‐life concept , but in our western world we have confused the welfare state with the economic well-­‐being, with the have-­‐much: the GDP has been considered by the governments of the world the only valid indicator and we have neglected the crucial issues for the true welfare, such as equity and rights, but also environmental sustainability, and the fate of future generations.

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> In Italy, the economic crisis is profoundly touching the lives of the most vulnerable: the elderly, people with disabilities, youth in search of a future. The governments in these last years have considered the actions aimed at improving the condition of these social groups as excessive social spending and have cut government spending, cut resources that have worsened significantly the condition of these subjects, often causing them to fall into the pit of poverty. It is right at this moment, therefore, that we affirm that these two themes -­‐ welfare and solidarity economy and collaboration -­‐-­‐ must be considered as inseparable because they are intimately linked by a common purpose: to pursue the good-­‐living of the people and communities. Right at this moment, again, social spending should be considered as an investment because it allows socially excluded people to be able to return to be active subjects in life, and in relationship with their communities. The task of solidarity collaboration and economy is precisely to work on community relations by providing resources (people, knowledge, places, time, popular education and networking...) to add to the public resources, by increasing the effectiveness of interventions and not allowing waste. On these issues, Solidarius Italy is opening up avenues of research and collaborates to give birth to new initiatives. We recently attended the 6th conference of the network Espanet, held at the University of Calabria, as promoters of a working session on "The Role of solidarity economies and collaborations in the creation of a new welfare". We are continuing the collaboration with a Cultural Center ("Like a tree") with which we have developed an experience of involvement of persons with psycho-­‐relational disabilities and their families, on a process of job placement but also for the promotion of their subjectivity. To do that, we have together told our "recipes" in a little book, published by Altreconomia, under the title "With a (s)low fire -­‐ Tales of Ordinary disability. Recipes for social inclusion "

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> dŚĞ ƉƌŽƉŽƐĂů ŽĨ ŽƵƌ ƚƌĂŝŶŝŶŐ ƉƌŽŐƌĂŵ ;͞dƌĂŝŶŝŶŐ ŝŶ ĐƚŝŽŶ ĂŶĚ ĨŽƌ ĐƚŝŽŶ͟Ϳ ĂŝŵŝŶŐ Ăƚ Η ƵŝůĚŝŶŐ ŶĞƚǁŽƌŬƐ ŽĨ ƐŽůŝĚĂƌŝƚLJ economy", combines Paulo Freire's methodologies of popular education with a part through distance (online) education. We presented it during the last edition (2013) of the eco-­‐fair "Terra Futura" and it goes in the same direction. It's time to sow ... The challenge of a solidarity economy that shall not confine itself to the creation of networks built to produce and distribute material goods or services, but that it intends to make a contribution to redesigning a new solidarity and community welfare, that is also sustainable, requires a deep commitment of analysis, research, participatory planning, and calls for the convening of extraordinary knowledge, skills, experience, availability. We also need to consider the organizational form that initiatives have adopted and are spreading: the network, i.e., a form of organization that denies hierarchies and that operates through subsidiarity, reciprocity and interdependence, and the creation of more and more complex value-­‐chains and relationships between nodes. A network that warns about the presence and contribution of the private for-­‐profit sector (and therefore tends to have little to do with it), but that is not afraid, and indeed tries to "contaminate" the local public institutions. In this perspective, those who are now most affected by the crisis, may in turn become active subjects, who can change the crisis for the better and accompany and mark its direction. What this means, is that they: -­‐ fully recover their social citizenship -­‐ work for a better quality of life for each and all contribute with knowledge, skills and abilities. -­‐ take concrete steps toward that good-­‐living at which the solidarity economy aims. These actors of solidarity economy and collaboration offer to: -­‐ realize in practice the choice and the pursuit of well-­‐ being (welfare), which coincides with the perspective of the common good (good-­‐life) -­‐ take responsibility not only the design but also the implementation and management of a vision (de-­‐construction and re-­‐construction of the imaginary) towards a sustainable and inclusive future -­‐ develop a joint project capable of overcoming the logic of emergency. But at the same time, which is capable to concretely put forward proposals that contribute to the exit from the emergency. 48

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Some experiences already exist. Inside and outside Europe ʹ and so also in Italy -­‐ various organizational forms to respond to social needs in this direction are developing in some territories. These proposals are -­‐ integrated within the networks of solidarity economy present in different communities (the "local alliances for the family" in 'ĞƌŵĂŶLJ͕ ƚŚĞ ΗƚĂŐĞƐŵƵƚƚĞƌΗ ŝŶ ^ŽƵƚŚ dLJƌŽů͕ ƵƐƚƌŝĂ͕ ďƵƚ ĂůƐŽ ŝŶ ŽƐĞŶnjĂ͕ /ƚĂůLJ͖ ƚŚĞ ΗƐŽĐŝĂů ŬĞĞƉĞƌƐ͟ ŝŶ DŝůĂŶ͕ /ƚĂůLJ͖ Η^ŽůŝĚĂrity restaurants"; small self-­‐managed clinics; but also the experiences of waste collection and recycling, employing unemployed and excluded who work for the protection and care of the environment and feed the work of artisans and designers, time banks, and so on; -­‐ based on neighborhood relations, proximity, listening, informal networks which are deeply linked to the culture of the territories and the people who inhabit them; -­‐ able to overcome short-­‐sighted interests and goals, in order to look beyond and start solidarity collaboration with the those who are considered the farthest (initiatives with migrants, NGOs, etc.). Besides all this, we could also add ʹ in order to give and receive valuable information in a confrontation aimed at creating territorial networks -­‐ many of the experiences of our social cooperatives or voluntary organizations that operate, for example, with children, the elderly, women in difficulties with the racket or because of a situation of violence, the disabled, the homeless, migrants, refugees and Roma people, etc. We think, therefore, that today Solidarity Economy can be much more explicitly an aggregator of subjectivities, experiences, skills, cultures and can facilitate the integration of the different players already on the ground, acting as a multiplier and re-­‐ constituting a social "dowry" (we prefer "dowry" to "capital").

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> By doing so in a sustainable way and in a network logic, Solidarity Economy could: -­‐ re-­‐establish solidarity supply chains that also create economic value while giving answers to the needs of citizens; -­‐ organize complementary forms (subsidiaries) of public employment opportunities and solidarity enterprise in different territories; -­‐ measure the impact of the insertion of these new initiatives in the local development and the ability to re-­‐use (especially in urban areas) public spaces and buildings (even private ones) which are not used / abandoned; -­‐ promote the co-­‐design of participatory action plans -­‐ in the planning and management -­‐ with the same actors; -­‐ ŝŶƐĞƌƚ ƚŚĞ ŶĞǁ ǁĞůĨĂƌĞ ͞ŶŽĚĞƐ͟ ǁŝƚŚŝŶ ƚŚĞ ĞdžŝƐƚŝŶŐ ƐƵƉƉůLJ ĐŚĂŝŶƐ͕ ĚŝƐƚƌŝĐƚƐ ĂŶĚ ŶĞƚǁŽƌŬƐ ŽĨ ^ŽůŝĚĂƌŝƚLJ ĐŽŶŽŵŝĐ͖ -­‐ create services around a strong social convention (associations, universities, knowledge exchange, skills, abilities, experiences) in order to give impetus to the democratic life of the community. This process will become truly innovative if those, individuals or groups, that operate in the network for a new welfare system will also acquire a participatory consciousness and a deliberative democracy method, capable of empowering also economic democracy, starting from local development, but looking at a systemic dimension. Initiatives and networks of solidarity welfare do not constitute a disguised privatization of existing initiatives (institutional or private that they be); on the contrary an innovative making public service "on demand", based on a thorough knowledge of the local context and on an integrated, participated social planning. It is precisely from this process of social re-aggregation that it is possible to operate on a customization of the answers that the welfare state will continue to provide, with a universal logic that must be maintained. The customization / contextualization of responses is already creating associated labor, the strengthening of the economic sustainability of experience in the area of social cooperation, processes of ecological reconversion of productive businesses which are at risk, or of public and private buildings which were abandoned and can be used to carry out services for the territory: from micro-nurseries to recreation spaces for children and adolescents, public gyms, etc; the organization of logistical services on routes between school and home, school and work or other transportation for the non-self-sufficient; the organization of shop-from-home services and places of socialization for the elderly; and so on. Each of these initiatives can be undertaken by integrating voluntary work (for those who have an income) and paid work (especially young people and women). It can become an opportunity for intergenerational collaboration. It can become viral and connect with 50 similar experience in other territories. It can be integrated with the experiences, if any, of solidarity consumer groups. It may eventually become a way to give new impetus to the various nonprofit associations which are already present on that territory.

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

By doing so in a sustainable way and in a network logic, Solidarity Economy could: -­‐ re-­‐establish solidarity supply chains that also create economic value while giving answers to the needs of citizens; -­‐ organize complementary forms (subsidiaries) of public employment opportunities and solidarity enterprise in different territories; -­‐ measure the impact of the insertion of these new initiatives in the local development and the ability to re-­‐use (especially in urban areas) public spaces and buildings (even private ones) which are not used / abandoned; -­‐ promote the co-­‐design of participatory action plans -­‐ in the planning and management -­‐ with the same actors; -­‐ ŝŶƐĞƌƚ ƚŚĞ ŶĞǁ ǁĞůĨĂƌĞ ͞ŶŽĚĞƐ͟ ǁŝƚŚŝŶ ƚŚĞ ĞdžŝƐƚŝŶŐ ƐƵƉƉůLJ ĐŚĂŝŶƐ͕ ĚŝƐƚƌŝĐƚƐ ĂŶĚ ŶĞƚǁŽƌŬƐ ŽĨ ^ŽůŝĚĂƌŝƚLJ ĐŽŶŽŵŝĐ͖ -­‐ create services around a strong social convention (associations, universities, knowledge exchange, skills, abilities, experiences) in order to give impetus to the democratic life of the community. This process will become truly innovative if those, individuals or groups, that operate in the network for a new welfare system will also acquire a participatory consciousness and a deliberative democracy method, capable of empowering also economic democracy, starting from local development, but looking at a systemic dimension. Initiatives and networks of solidarity welfare do not constitute a disguised privatization of existing initiatives (institutional or private that they be); on the contrary an innovative making public service "on demand", based on a thorough knowledge of the local context and on an integrated, participated social planning. It is precisely from this process of social re-aggregation that it is possible to operate on a customization of the answers that the welfare state will continue to provide, with a universal logic that must be maintained. The customization / contextualization of responses is already creating associated labor, the strengthening of the economic sustainability of experience in the area of social cooperation, processes of ecological reconversion of productive businesses which are at risk, or of public and private buildings which were abandoned and can be used to carry out services for the territory: from micro-nurseries to recreation spaces for children and adolescents, public gyms, etc; the organization of logistical services on routes between school and home, school and work or other transportation for the non-self-sufficient; the organization of shop-from-home services and places of socialization for the elderly; and 51 so on.

&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

Le nécessaire alliance entre les habitants des champs, et ceux des villes, ĚƵ ŵŝůŝĞƵ ƌƵƌĂů Ğƚ ĚƵ ŵŝůŝĞƵ ƵƌďĂŝŶ͕ ĚĂŶƐ ů͛ŽƉƚŝƋƵĞ ĚƵ ĚĠǀĞůŽƉƉĞŵĞŶƚ ĚĞ toutes les personnes, en gardant comme objectifs: Le maintien de notre état de santé Le développement de notre culture Le consolidation de réseaux sociaux qui génèrent des valeurs en faveur ĚĞ ů͛ĞŶƐĞŵďůĞ ĚĞ ůĂ ƉŽƉƵůĂƚŝŽŶ͘ Enrique del Rio/Jerónimo Aguado Universidad Rural Paulo Freire ESPAGNE

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&$+,(5 '8 5e6($8 (8523e(1 'œe'8&$7(856 3238/$,5(6 <<Auto-Êducation populaire: Do It Yourself>> ‡Por eso queremos construir y fortalecer otros modelos de desarrollo local  EDVDGRV HQ HO YDORU GH OD VROLGDULGDG IUHQWH D OD FRPSHWLWLYLGDG  GRQGH VH SURGX]FD OR VXILFLHQWH IUHQWH DO SURGXFWLYLVPR \ DO despilfarro y consumir de manera responsable y coherente con nuestros objetivos.  DXPHQWDU OD UHVHUYD ORFDO GH WLHUUDV \ GH YLYLHQGDV SDUD DSR\DU la incorporación de nuevos vecinos que practiquen la agricultura orgånica natural, asegurando que la tierra sea un bien de todos y todas para el uso de los que la trabajan.

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

Nous avons tous besoin les uns des autres

« producteurs et utilisateurs de biens et de services, qui planifient la production de ces aliments qui peuvent satisfaire les besoins alimentaires de la population, organisée avec cette finalité.

Producteurs et consommateurs nous sommes les mêmes et nous avons les mêmes intérêts

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>>

« HW F¶HVW SRXU oD TX¶RQ YHXW WLVVHU GHV UpVHDX[ VRFLDX[ HW GHV partenariats ruraux-urbains et parvenir à des accords stables et solides avec des groupes ayant des buts similaires.

Marché Social Alliances entre producteurs et consommateurs Planification de la production en réponse a les besoins de la population

Faciliter la coopération entre toutes les entités ... tels que local, national et international qui ont des objectifs similaires ou complémentaires. 55

&$+,(5 '8 5e6($8 (8523e(1 'œe'8&$7(856 3238/$,5(6 <<Auto-Êducation populaire: Do It Yourself>> ‡ 1RXV YLVRQV j SURPRXYRLU HW j PDLQWHQLU XQ pWDW RSWLPDO GH QRWUH VDQWp . physique et mentale, *UkFH j XQH VDLQH DOLPHQWDWLRQ GDQV QRWUH YLH TXRWLGLHQQH DX PRLQV HQ bonne partie, avec des produits naturels, d'origine à la fois vÊgÊtale et animale, de contribuer à notre bonne santÊ. $SSUHQGUH j pODERUHU WUDLWHU HW FRQVHUYHU OHV DOLPHQWV VDQV DGGLWLIV chimiques nocifs pour notre santÊ.

0DLQWHQLU XQH EDQTXH GH VHPHQFHV ORFDOHV JDUDQWLU O RULJLQH ELRORJLTXH de notre production agricole et de l'autonomie de fonctionnement, sans dÊpendre de l'ingÊrence Êtrangère et des intÊrêts Êconomiques. 3ULYLOpJLHU QRWUH GpYHORSSHPHQW FXOWXUHO HW OD FURLVVDQFH HQ WDQW TXH gens dignes

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&$+,(5 '8 5e6($8 (8523e(1 'Âśe'8&$7(856 3238/$,5(6 <<Auto-ĂŠducation populaire: Do It Yourself>> ‡Le dĂŠveloppement de notre culture et des savoirs traditionnels . ‡Collaborer avec les structures de formation de l'ĂŠducation libĂŠratrice qui existent dĂŠjĂ dans notre environnement et renforcer, afin de faire de la formation professionnelle une tâche permanente, etc. ‡(QFRXUDJHU OH VDLQ SODLVLU TXL YLHQW GH OÂśLQTXLpWXGH SRXU OHV connaissances et le dĂŠveloppement de notre sensibilitĂŠ, en tant que personnes, en promouvant des activitĂŠs pour elle. ‡Entrer dans notre vie quotidienne l'habitude de consacrer du temps au SODLVLU G DSSUHQGUH GÂśDSSRUWHU j G DXWUHV G pWXGLHU HW G DSSURIRQGLU OHV UDFLQHV GH QRWUH FXOWXUH WDQW j O pFULW TXH GDQV O DUWLVDQDW OÂśDUWLVWLTXH OÂśDUFKLWHFWXUDO OÂśHQYLURQQHPHQWDO HWF

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Très résumé: - Unir nos .forces et éliminer les approches contradictoires entre les intérêts de la production et la consommation. - La production planifiée par rapport aux besoins réels de la consommation responsable, et la satisfaction de nos besoins pour une vie plus saine. UN MODELO DE EMPRESA DIFERENTE Extracción de materias primas a precios justos MERCADO SOCIAL

Transformación y elaboración

CAPITAL FINANCIERO DE TODOS, Y RIESGOS Y BENEFICIOS DE TODOS

Productores y consumidores somos los mismos Publicidad informativa y veraz

EMPRESAS AUTOGESTIONARIAS DE AHORRO Y CRÉDDITO

Distribución en redes de economía solidaria

Instrumentos de crédito Investigación en beneficio de todos

Seguros cooperativizados

ARTICULACIONES ESPECIALIZADAS Y FINANCIADAS POR EL MOVIMIENTO AUTOGESTIONARIO

Almacenamiento

Comunicación entre todos

Comercialización con principios de responsabilidad ética

Transporte a través de redes de empresas solidarias

RED DE REDES DE INFORMACIÓN Y ARTICULACIÓN

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LE DROIT À MANGER ͞:h^d ͟ DAVID MARCHIORI PLIP / VENEZIA ITALIE

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&$+,(5 '8 5e6($8 (8523e(1 '¶e'8&$7(856 3238/$,5(6 <<Auto-éducation populaire: Do It Yourself>> Ğ ĐĂŚŝĞƌ ĞƐƚ ĐŽŵŵĞ ůĞ ƌĠƐĞĂƵ ƋƵ͛ŝů ƌĞƉƌĠƐĞŶƚĞ͕ ă ƉĞŝŶĞ ƵŶ commencement. Ce cahier, on pourrait le dire comme ça, est ͞ŝŶ ƉƌŽŐƌĞƐƐ͙͟ De nouvelles versions apparaîtront et plus de gens ajouteront des ĚĞƐƐŝŶƐ Ğƚ ƌĠĨůĞdžŝŽŶƐ͕ ĂǀĞĐ ƉůƵƐ ŽƵ ŵŽŝŶƐ Ě͛ŚĂďŝůŝƚĠ ĂƌƚŝƐƚŝƋƵĞ͕ ŵĂŝƐ ƚŽƵũŽƵƌƐ ĂǀĞĐ ƵŶ ĂŵŽƵƌ ƉŽƵƌ ůĞ ƉĂƌƚĂŐĞ ĚƵ ƐĂǀŽŝƌ Ğƚ ĚĞƐ ĚŽƵƚĞƐ͙ /Đŝ ĨŝŶŝƚ ůĂ ͞ƉƌĞŵŝğƌĞ͟ ǀĞƌƐŝŽŶ͕ Ğƚ ĐŽŵŵĞŶĐĞŶƚ ůĞƐ ƐƵŝǀĂŶƚĞƐ͊ Décembre 2013, Luxembourg.

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