If each member of our community provides an Effort in Synergy with all the Rigor of a Concurrent Strategy, each at his level, it is all Africa, and beyond the Black World and the Souths, which will know their Renaissance and their Essor through the Socio-Economic Sovereignty of their People and the Ethno-Cultural Freedom of their Diaspora.
ECO; Neo-Mahdism: The Strength of the Collective and Calmness in the Engine.
Si chaque membre de notre communauté fournit un Effort en Synergie avec toute la Rigueur d’une Stratégie concourante, chacun à son niveau, c’est toute l’Afrique, et au-delà le Monde Noir et les Suds, qui connaîtront leur Renaissance et leur Essor à travers la Souveraineté socioéconomique de leur Peuple et la Liberté ethnoculturelle de leur Diaspora.
ECO; Néo-Mahdisme: la Force du Collectif et le Calme dans le Moteur.
Sachant que lorsqu’on doit de l’argent il est dur de rassembler la somme en numéraire sans faire des promesses de bars, je propose un système de “Bon d’avoir” où je réalise une prestation pour le créancier pour un montant que je te facture objectivement mais où il n’y a pas de paiement de sa part mais un remboursement de la dette engagée auprès de lui jusqu’au solde. Les projets ne sont pas nominatifs le créancier peux en faire bénéficier des proches en son nom dans la limite du montant de la dette.
Je prône que ceux qui meurent en laissant des dettes iront en Enfer !!! De quoi susciter l’Effort et la Rigueur de Travail chez certains… Gaboma (« Mamadou donne-moi le bon » hein non?)
Je tente donc un Retour en Afrique si possible en me basant au Gabon (dans les deux sens du terme :)).
Le Bon d’avoir est une monnaie de Partage (Intra) et d’Échange (Inter) communautaire.
La Méthode Ka est un Modèle d’Économie politique informel à destination des migrants inter et intra états dans le but de créer entre eux un jumelage stratégique servant à améliorer leur performance économique et leur adaptation sociale. Le livrable de ce projet que gère The Wisemen Council est de fonder une communauté d’entreprises franchisées appliquant la Méthode Ka sous un Label de Qualité informel appelé The Lean Intention (Symbolisé par une Main faisant le signe Correct: 👌; Effort de Vie Calme). Ce Label vise à définir une alternative informelle au Système Libéral en matière de Management. L’un des postulats de la Méthode Ka est que « l’entreprise est le double de l’entrepreneur et s’accomplit de façon multidimensionnelle comme lui ». Ainsi, dans la dimension spirituelle liée à l’ethnoculturel, elle invite à une réforme de la MA’AT qui passe du principe du « Donner et Recevoir » définissant la loi d’Interdépendance à celui de « Employer et Emprunter » définissant quant à lui l’Intra importance. Il s’agit d’un soin à la propension à la victimisation et l’infantilisation fréquent dans les communautés Noires en général et Africaines en particulier qu’elles soient issues du BIO-Informelle du Sud et ou de l’ECO-Ethnique de l’Ouest. La MA’AT et son Seigneur étant le socle de la Méthode Ka, il va de soi qu’il existe un lien fort avec la Spiritualité Négro Africaine tant dans sa Tradition, sa Mystique, sa Pensée que sa Gnose. De fait, la MA’AT étant antérieure aux apports doctrinaux subséquents reçu sur le continent Noir, adopter ses principes consiste à se Rétroconvertir à son Modèle spirituel malgré le conditionnement religieux hérité (nous parlons nous de spiritualité vivante africaine liant la Divinité, le séjour des morts et les écosystèmes naturels). Cependant la pratique des rites et rituels animistes purs est laissée à la discrétion des adhérents à cette Vision car l’utilité de la Méthode Ka est de faire un usage profane des Mythes, Archétypes et Signes du Spirituel pour définir des Stratégies commerciales et soutenir le Management alors dit informel. Le but n’est pas non plus de faire un retour en arrière mais d’intégrer par prise de hauteur Vicariale les déclinaisons régionales et temporelles faites à la Spiritualité originelle du continent Noir et imposée à cette dernière, à tort ou à raison, comme mise à jour du dépôt de la connaissance du Divin dont la préservation et la restauration, à chaque Heure, lui incombe. L’aboutissement de ce travail empirique est d’annoncer l’avènement de l’Économie en Religion (Échange inter communauté) et de l’Écologie en Spiritualité (Partage intra communauté) après la déréglementation du Marché de l’Emploi et le recours à la Consultation et au Travail autonome dont l’Entrepreneuriat et surtout l’Entreprise d’Affaires sert de nouvelle Réalité par une Révolution populaire, pléonasme, qui vise la Souveraineté socioéconomique et la Liberté ethnoculturelle au niveau individuel, focal, communautaire puis municipal (nouvelle unité homogène de citoyenneté). Ce Rappel tient lieu de précision et présentation d’une des Voie suivie par l’Effluve ou Fayda du Mahdisme et au-delà de Sauveur attendu des autres familles spirituelles dans notre ère et qui passe par plusieurs Élus, en collectif, tant de l’histoire que dans notre contemporain. Cette Voie vise à parachever la Mission d’application de l’ordonnance de Justice dans la Sagesse du Divin réclamé par le Peuple Élu pour son oppression et son ignorance du Divin. Tel est la Réponse à la question de connaître le positionnement de la Méthode Ka par rapport aux héritages religieux canoniques. En Dieu ma Confiance.
As in any business and especially in social and economic enterprises, strategic changes including questioning of initial choices are possible to adapt to the market, the ecosystem or quite simply to the cycles and environments influencing the project. We have chosen to create a project portfolio and not to do serial entrepreneurship according to the changing needs of the market but to remain faithful and coherent with an idea of destiny to be accomplished. It is in the interest of being on a Life Odyssey. Thus, under the main challenges to which we have agreed, we can cite, among others, the use restricted to the simple communicative and Marketing practicality of news feeds; limitation of publications; the adaptation of ethnic entrepreneurship towards international entrepreneurship and the community economy towards social and solidarity economy as well as the setting to calm lifetime endeavour of the Black Kingdom self-project to highlight the intercultural richness within identity; the generation of a management specialty called “strategic organization” from the exclusive ideology of the Ka Method; the denomination of its structures in Ka under the name of Management Integration Consortiums. Finally, the effort for the cause of socioeconomic sovereignty of ethnic and informal realms through the silent revolution gives way to the offer of intra and / or intermediation (moderation) within community between migrants for socio-economic reasons and citizens of host areas.
This is the announcement of our strategic organization specialization offer between Non-Profit Organizations (NPO) and For Profit Organization (FPO)
The Wisemen Council was created in 2009 in Montreal, QEC, in response to a need for a Project Management Consultant with transversal skills. The positioning gradually evolved cumulatively towards the support of ethnic entrepreneurs with the composition of the Doctrine of political economy of the Ka Method in 2012 for the diaspora in the West, then towards international development through the empowerment of informal entrepreneurs leading in 2018 to a Schism of our Consulting Firm and Think Tank with arbitrary policies of various capacity building and the application of a model of feminism contrary to traditional and mystical local values against a privileged and pressing access to resources Southern countries. Barter considered unjust in terms of training and cooperation which we want to substitute for Models of Organization Viable for Entrepreneurship Settling (MOVES) and Shared Vision Partnerships (SVP). In 2020, the civil rights of Economic Actors and Community Leaders of our target populations (Perfora: Ritual people Islamologist and Ancestrologist; Diaspora: Virtual Allophone people; Fraternia: South America, Sub-Saharan Africa, South Asia) are threatened by Stress ( danger), Manipulation (debt) and Doubt (data) with a new type of Great Anguish on Health paving the way for the virtualization of World Finance. So we have chosen to launch ourselves with the weapons, the souls and the manes at our disposal to work towards the manifestation of our Vision of the Market Economy: “Make the informal economy a quality alternative to the Liberal System for the advent of Economy in Religion and Ecology in Spirituality by replacing Man within the Heart with individual Philosophies around a Faith of Simplicity, all for the Socioeconomic Sovereignty of the Homes of the South, West and their Sympathizers ”. It is for this purpose that we propose to support in Strategy (Competition), projects and initiatives for better performance and adaptation to Ecosystems in the context of the rise back of Black Civilization around the World. You are invited to join us in this challenge according to your interests because we are scanning a wide range of Synergy (Concurrent) possibilities through products, services and routines. In God our Trust.
“The Ka Method: Modern socio-economic tales from an African Wiseman”
The major individual book work on identity and ethnic entrepreneurship is released
Montreal, November 15, 2018—Today marks the official release of “The Ka Method,” one of the most useful individual works of the moment. A body of knowledge on Community Economy and an Anthology of Renewal of Ethnic Attitude make up the collection. Since the beginning of research on economically driven migration and particularly on the phenomenon of ethnic entrepreneurship in the 1970s, only few documents have been written or intended for those most affected, let alone by one of them. This timely composition and analysis work conducted by Arnaud Segla, Project Management and Business Engineering Consultant, came right on purpose to fill the void. “The Ka Method” is a set of reference publications where one can find a number of practical answers to simple issues with intricate and critical consequences. The book compilation will be available on Amazon sites under #Arnaud Segla.
The body of knowledge in Community Economics developed by the Wisemen Council consulting firm and think tank is aligned with an editorial line that deals with economic development, ethnic identity and sustainable development. It targets both ethnic communities, diasporas, people in southern countries as well as their community leaders and economic actors. This is the first time that a lucid and informed look describes what these people experience and suggests solutions from their own endogenous philosophy: the informal way. The approach aims to reclaim economic sovereignty and ethnic pride that these people have been deprived of.
“A community is a group of individuals who share the same particular method of communication and relationship revolving around a cultural, economic or social attribute that defines them or to which they identify themselves with. The community economy aims at providing communities with tools and strategies, in the form of utilities, that will make them economically sustainable and to promote equitable interactions among them.” Defines author Arnaud Segla.
Anthology brings a revival in literary composition from the observations of a witness of our era who looks at the challenges of maintaining ethnic pride despite immigration conditions that are sometimes restrictive. In a world where religion has become taboo, it features both spiritual aspects and social role issues that confront some of the orthodoxy comfort.
More than 15 years of migration and maturation life are recorded in the flagship collection Le Cri de la Calebasse consisting of four books. The author uses the universal language of Love, Humour, Wisdom and Hope to constitute a legacy for future generations and provide sound arguments for or against the new rise of the black civilization throughout the world. These books written in a timeless language remain easy to read and accessible to all.
About the Author:
Arnaud Segla M.Sc., M.Sc. Admin. CAPM. It is a Manager and Coach Consultant in Social, Ethnic, Informal and Digital Entrepreneurship. He coordinates and leads learning activities and helps several entrepreneurs achieve their business project objectives. Since 2009, Segla has been providing consulting services for ethnic and informal entrepreneurship projects as part of the economic and identity development of migrant workers. He welcomes all those of good will who can assist in realizing The Wisemen Council’s vision.
The concept of Gonzo was developed by Hunter S. Thompson and applied to journalism including with the characteristic of first-person writing and subjectivity. It would also mean in Italian “silly, credulous, fooled”. It is also to this day a style of pornography, a character of the MuppetShow and a Japanese animation studio. (Source Wikipedia)
In our case we use it in several declensions of a family of hashtags relating to the dimensions of the project of The Wisemen Council (The Ka Method). “Gonzo” for us means “the pleasure of living simply” and indicates that a migrant for economic reasons intra and interstate (People of endeavour and the Soul wonderer) must enjoy a Life both authentic and spiritual to fulfill themselves humanly and materially from which lies its importance … For God.
Eco animism or animist economy aims to use the attitude and animist thought and its relationship to the world (in respect of nature, mankind, interactions between cosmic forces) to guide economic choices and managerial methods. The practice of rites and cults is left to the discretion of individuals. This sentence has its importance.
The Ka method is part of this new vision of the business world. It consists in giving a soul to one’s company and personifying it while creating the necessary conditions for its development and fulfillment. The economic agent is identified with its believing individual character. The purpose of this method is to establish the necessary performance for the acquisition of simple wealth; that is, the goods necessary for the unimpeded development of the spirit. It is an objective that can be individualistic or applicable to a group but its implementation remains informal and empirical. The agile development and the lean management are, nonetheless, relevant tools to accompany the development of the reference system or body of knowledge. This current line of thinking has a principal axiom: “the believer’s responsibility is to be fulfilled spiritually and materially”. This implies: “to free oneself from material constraints in order to promote spiritual fulfillment”. This is not an asceticism but a search for a simple wealth that respects a set of informal principles. Material constraints consist, for example, of precariousness, over-indebtedness, overconsumption, difficult access to a decent retirement or the powerlessness to constitute a transferable asset…
It is important to specify in what context animism is used here in a current of economic mind frame. Several oppositions can indeed emerge against a form of traditional religious practice that opposes the dogmas of the main monotheistic religions that influence the world. Nevertheless, it is not a matter of developing a business wisdom but an economic mind frame with its tools, methods and applications that respect the basic sensitivities of certain people.
The uniqueness of God is never called into question in the development of this line of thought. Polytheism differs from animism. It seems to many that polytheism is an involution of monotheism and that certain characters appear at a given moment in history to give a clear reminder of the original conception of the God as Creator, among others, his unicity, his omnipotence and his omniscience.
According to J. C. Froelich in his book “Animisms, the Pagan Religions of West Africa” published by Editions de l’Orante, polytheism differs from the Animism (recall it). The latter can often be seen as monotheism with polymorphic representation. Secondary Gods mediate between men and the great God. To worship God by recognizing the other gods gives rise to what is called “henotheism” by specialists in the field. The God, often the ancestor monitor is linked to the contemporary individual within a group by a long chain. The pantheons thus created are specific to each people including a creator God and often a civilizing hero, or monitor, deified ancestor of men. These secondary gods, forces of nature, invisible geniuses and other creatures, first occupants and master of the land where ancestors are subordinate to the creator.
God creates the soul of the world and the vital force that resides in each element. The lower gods follow as a faithful administration. The vital force is changed by the beings through mankind sacrifices and words. Present since the dawn of time, the vital force allows mankind by respect of the prescriptions to preserve and increase it within the community. The god creator is the first cause and a center emitting original force that feeds a circuit of energy which, starting from him, animates everything and comes back to him. Without being a magician or a sorcerer, we believe that the economy can also displace this force and make use of it. In order to empower people of animist traditions that are often in developing phase (if we can allow this cliché) to take an active part in the globalized economy, it is better in our idea to build the tools, methods and theories that are useful in bringing it to fruition. This is a major challenge for this people or a utopia depending on their belief.
To better understand JC Froelich who opened this presentation to this science in the absence of a contact, to this day, with a traditional and initiatory lineage, the word “animism” defined by the belief in the existence of an immaterial principle of a “soul” residing in beings and all things, visible and invisible. Whether it be for the religions of paganism of primordial cultures or a cosmic vision of the presence of an “elemental consciousness” in the smallest particles of matter, the harmony seems to remain between cultural traditions and living revelation of monotheism.
Going from this explanation in the deeper sense of animism in the usage that it is proposed to do, the economic world ceases to be what we were taught and other perspectives can be open to us without real initiative and in an informal fashion. This new line of thinking among many others can be done wrong or can be above others or stay in between two frontiers: economy and spirituality.
In the conception and learning received, we are expecting to know the laws of the market which guide the liberal world trade or not and, who, the states have a perpetual interaction to create the slightest material richness (GDP, Inc etc.) and to impose international smuggling and to affirm their sovereignty. The secular and refuge currencies such as gold and silver or barter in a local economy are no longer accessible for most peoples attached to their traditions and the passage through a stock exchange listing that is quasi mandatory. It is therefore with the currencies of each region that the methods of commerce for the potential actors interested in taking part. A contemporary adaptation that makes its way in the routine of life of an entire continent and its people sharing the same realities. The habit of adaptation.
The new attitude would be to no longer fear the idea of an economic affirmation and the challenges of advancing states, peoples and civilizations in place of an unrelenting expectation of external aid and to bathe in a resignation and to thus constitute a great inertia. Take charge of its development, its sovereignty and its affirmation; no doubt a matter of pride. United voices from the diaspora and the continent not only African but a continent at the edge of the third or even the fourth world can now contribute to building an alternative to economic currents implacable content that are imposed without the apprehension of its subtleties by the target people because of a lack of realism (of independence?) or by insufficient access to the education systems that are supposed to present these subjects. A gap often separates the leaders and the administrates, elites and popular layers, interests and impotence. It is a long-term adventure for which we must build an empirical science reinforced by the results of specialist work. The contribution of any connoisseur is welcome and examples of large-scale realization such as Wikipedia shows the power of internet interconnection and mutual control. What does it cost to try? Nothing but the comfort of having tried nothing to take away from our own initiatives future generations the heavy toll of the errors of history. Create a synergy between knowledge and a push towards unity. Could this be cleansing economic karma? What do I know? We have to learn from other cultures and to improve ourselves. The initiatives are not waiting on the course of our civilization but do we have the patience to seize them and carry them out?
Africa is home to simple practices that fuel the day-to-day life of informal commerce or traditional societies and life groups. Many peoples have their tradition in trade, agriculture, livestock farming or fishing associated with a subsoil and natural resources still exploitable in a fair way, sustainable and ecological that must be able to fuel a transition to a tertiary sector and thus be a competitive advantage among many of those potential of the Black continent. From Tripoli to Johannesburg via Luanda or Addis Ababa, the inventory and analysis of our domestic practices would be an excellent starting point to take advantage of a cultural wealth and adhere to the good economic thought to create wealth just by our joint efforts.
Africa today has one billion people. The growth rate of many countries remains high or is improving to a point where it attracts many investors. The population is young and has more and more access to education and information. The threshold paradox of poverty which is currently rampant due to the long tradition of inequality divided within the distribution of the outcomes of countries’ economies which shows the impact of the political priorities on global strategies on development and change. Despite these contrasting indicators, Africa remains a region where the business potential is invaluable both by the quality and the number of initiatives to seize.
The continent has longed been finger pointed because of the lack of rigorous management notably the number of fund detours and other abuse. However, the continent is experiencing a new guided renaissance by a generation of people which the reality and the competencies offer the possibility for improvement and the reduction of waste in the political, economical and social structure.
Several tools from learning beyond limits can be revealed for the implementation of strategies of affirmation as it seems that in a liberalized market, the development is not enough. We have to be efficient, effective and competitive no matter its resources and capital. Among its tools, low cost companies and crowdfunding (financing realized by a number of small investors who are participative actors) adapted and associated to domestic practices which can give birth to hybrid and competitive entities. Being open minded is more than recommended. Here again, rather than planned development, the agile philosophie used by ‘dynamic strategies’, to create the useful applications for the African renaissance. Remember, the statement goes further than the simple catch-up of underdevelopment. We have to define also or to highlight the ‘Lean intention’ that should accompany any company that is part of the nascent movement that must be printed in the minds of the new players on the continent. The effort of change and affirmation is substantial out of conditioning of dependence and condescension that have long been an obstacle to the natural growth of a rich civilization.
The first mechanism that can be leveraged is the formation of low-cost companies that respects our economic level. After the splendor of national companies of the post-independence era of the formerly colonized countries, it is time for the simplicity and the efficiency of the structures which are concerned with the profitability for a large mass of individuals in place of the interests barely veiled of a wealthy minority. Financed by popular and community savings under the crowdfunding model, they find a fresh source of useful capital where assets can be converted into tangible ownings for investors or in the form of loans repayable at the end of a cycle of economic initiative (by project or other) to create wealth. It is not a retirement savings but a regular investment in an economic initiative. Alternative to the direct bank credit reserved for elaborate projects and the micro credit at high interest rate, this common investment fund united by popular savings can be put directly at the disposal to entrepreneurs also gathered in community for a use of having right proportional to the participatory amount subscribed on the model this time of the “tontine”, commonly practiced on the continent. The asset capital of these popular savings funds, based on safe stocks (real estate, business share of the classical economy, metal prices, etc.) collected by integrated communities, can also be used as classical bank loans which depending on the projects are cyclical (as a function of the projects) to members of the entrepreneurial community with banks, and this leverage could help to give life to an ethical credit system where interest would not be inevitably practiced and the entrepreneurs would be responsible for their loans. The investor community acting as guarantors and not co-borrower with banking institutions. These new low cost African companies founded by poor assets or assets that are poor (depending) owned by small carriers in crowdfunding financing via reliable and honest operators defined within the framework of new economic structures would serve as an example for others structures around the world to replace publicly traded pension funds that are the source of many crises. This tangible investment is the investment of a community that constitutes a common heritage: assets for all.
The agile development of software or innovative products requires a necessary exit from the traditional framework of thought, a synergy between the actors and the mastery of a process based on several iterations and increments. Without changing the word, but from a socio-economic optic, the continent’s agile development could go through these parameters and trace new and unknown stages in the planning and predictions of the major financial institutions, the World Bank and the IMF. Agility in state management would allow for more flexibility in the allocation of resources to create wealth more effectively by selecting a portfolio of economic initiatives and then sharing revenue from these resources equitably to develop infrastructure (road network, energy, water etc.) and improve society (health, education, poverty). The political leader becomes the leader of a large company that wishes to release, in an efficient and enlightened manner, a product maximized each fiscal year. The point is to keep in mind the perpetual adaptation to the changing environments of the economy, the contexts of human consciousness and an evolving internal reference guide baptized at this level of evolution of “lean intention” or simple faith (in the sense of a simple attitude).
The “Lean intention” is the simple fact, lean intention, or fat-free intention of systematic, systemic thinking and theories and practices to produce quality. It is a pragmatism and an effective self-realization driven to a high level of accomplishment. It is a mix of truth of the ground (adaptation), lived experience (competence) and preparation for the unknown (contingency). A continuous conciliation of multiple spatial dimensions (length, width, height), temporal (past, future, present) human (body, mind, soul) and spiritual (haqq, sharia, taslim) combined. The lean intention is to get rid of its comforts of design and conditioned automatism to be able to react at all times to the environment (economic) while respecting one’s deep conviction (destiny of the company or even the country). It’s an agile vision of lean and a lean application of agility.
As we can see, the new challenges posed by the economy to the regions of the world and especially Africa call for a constant adaptation of tools, methods and know-how for a greater resonance with the evolution of consciousness and even more of the Creation.
The Ka Method is an informal alternative to the management of entrepreneurial projects through the structuring in composite administrative and economic units of revenue acquisition for the frequenting of the community. These units are called Ka. It uses the realism of intention vis-a-vis time through Lean, informal learning of the financial environment, and through the agility and adaptation to the market through Strategy. All of these contribute to enrich the results of intercultural management.
*The community economy maintains exchanges with the market economy through quality (zone of moderation)
It is not easy to exit marked paths of the economy and to bring to it a complementary spiritual reality in accordance with certain peoples living through faith and the informal. The circle of entrepreneurs are a lot more inclined to secularism that veils the differences. We believe that the positions taken towards a real spiritual tolerance on the grounds of business exercise are a distraction as they exit the comfort of established norms but we must however recognize that there is a well-founded aspect and need of this new attitude. What is appreciative is that this offers a unique alternative to the continent and its diaspora. A hope to see it one day affirm itself in the face of the power of large economic leading nation and their institutional dictates. Faith and the informal are the major human assets of the continent but we must discipline them to make good usage of them, to gain profit from their potential. It is precisely there, to affirm with intrinsic characteristics, on the global market.
We have been created with a natural propensity to faith. It inhabits us and we live it. It must have nobody but God as its unique recipient. But in what do we invest ourselves through this gift? For which cult, which idols to we make use of? This type of argument remains a thorn for economic sciences and management.
We must transcend our habits and rituals, and our cults and traditional rites, and put them in the service of the economy. We pass the light of our time to pray for prosperity in our lives and divine protection. We forget too often to associate them with frank and persevering efforts to obtain what we want. The prayer of our era is the daily effort to dominate in our sectors of activity. God needs faithful and performant servants to relay the action of its omnipotent hand in submitted intermediaries. The miracle cannot be a viable mode of construction for a civilization of Black blood and skin. That of the economically oppressed that want to once again be the master of their destiny in harmony with natural laws, cosmic and divine will.
The use of animist science is too often led to idolatry, towards false entities that give an ephemeral goodness and conditions always assorted of an insatiable and unstable counterpart. Those that dedicate this cult must go farther than the crazy simple magic practices for the community. Animist belief is rich and profound. It must permit us to rise again and work for our growth. The only cult that is worth the pain is the one addressed to God, unique in a sincere submission. Animist belief and traditional practices must be transmuted towards a profane referential to help the masses and to leave the esoteric context to only the voluntary insiders. We have a mine of natural growth in us and throughout our culture. It has been often condemned as it has been misunderstood. It is time to give it a last chance to prove to the world its capacity to generate riches in a profane way and without evil spells and obscure practices.
The basic principle is simple: in an analogy between economy and animism, the prayer of the believing economic actor, represented by its efforts, accompanies the ritual sacrifice of its offering, that is the completed project, to obtain from the secondary gods or the genie, what constitutes the client that we link through a contract, liberation in exchange for the useful vital force of the believing economic actor, symbolized by monetary value (money), and to therefore maintain cosmic equilibrium, which represent liberalized exchanges. It is important to make efforts in the community as a prayer of an economic rite.
It is therefore through profane use of our occult sciences for our economic growth. This permits us to have not only a knowledge of our proper theories through the advantage of conceptual proximity, but to also have the opportunity to be able to release the continent and the diaspora of its slump through our own efforts and prayers.
It is easy to joke with the disagreements of the Revelation and of speculations. We cannot reduce ourselves so much to the idea of illegitimately investing in its belief in the redemption of a people through inadequate theories. The subject can upset us but we must decide and make a clear and limpid idea that can reinforce faith and call to adhesion. Tolerance and truth must take precedence. It is a simple opening exercise of spirit and it is set in motion by the force of action of a continent.
This form of economy linked to spirituality seems out of place to be displayed in cities but it is the cement of societal success in countries in the process of emergence and affirmation. The faith of believers does not have any compelling indicators to put in the bulletin board to evaluate the economic performance of states. However, it resembles the useful motor of new economies that will choose to redefine their perspectives and to reposition themselves with regards to the classic economy.
In the embassies of cities, a lot of entrepreneurs of the continent come begging for the right to spend their money in the time of a short professional stay and to help turn the numbers of business tourism. Given that they pay dearly by getting up early to take their spot in line in the service of visas, in line in the service of the powerful nation that do not waste themselves to enumerate a list of restrictive documents. Liberalisation goes in one direction and few states have the courage to impose reciprocity as long as their economy needs the presence of investors on their soil. Whether they are like at home or even more: that the states themselves do not feel like they are at home anymore.
The Index of Human Development, Gross Domestic Product and several other indicators have long been taken into account to rank global economies. Faith and its link to tradition do not reflect themselves. However, a people that recognizes itself in its culture and traditions do not need to be under the influence or domination of other civilizations. This cultural satisfaction is to be maintained and its degradation shows the evil identity of the aforementioned people being extended as long as the people mutually influence themselves. However, the degree of borrowing to other cultures seems weak when the feeling of national pride and cultural belonging is profound and sincere. An index of eco-human consistency, to be defined, can show the respect of the human with regards to earth. This would also indicate the effective endogenous sovereignty of the people and not their economic dependency due to different historical conditions. The impact of this index on the economy will be to not link economic success to the simple production of goods and services but also to the maintenance of cultural and traditional identities, the preservation of nature (ecology and biodiversity) and of human heritage, as well as the efforts for the development of durable solutions in the creation of riches. One such ranking would upset a little bit the well-established pyramid by placing « emerging » countries and countries in affirmation in the lead peloton of the preservation of human and terrestrial heritage.
« Capitalism is an economic, social and political concept all at once that characterizes a system relying on the private property of means of production. Its definition gives place to variations in space and time, and in the function of political sensitivities of the people that employ the term. Elsewhere, one of its foundations is the accumulation of working capital through realizing profit. »
This consensual and illuminated definition from Wikipedia introduces us completely to formal logic, cold and quasi-deterministic that prevails in the means of mediation that represents the market. However, it does not come to mind to question a system that proves itself, nor to frontally oppose us to the principles that underlie its theories. Our purpose is to orient more towards the recall of drifts issued from the absence of the alternative model to the liberal economy. I say it often, the latter jumps alone since the disappearing of the Soviet bloc and knew to impose the globalization of exchanges, and now a form of economic oppression dictated from all angles by the imperatives of the stock market finance. Our way of life, that of the economic Man, neatly suffers the influence of the tenets of the System so that it does not leave any lives to burn missing. Therefore, without remitting too much the paradigms and stereotypes involved, we engage ourselves in a « rat race » towards a social influence made from an access to the property of goods and services through pre-traced and predefined paths. This double possession of the object by man, and also of man by the object, inexorably causes alienation when it is just not possible to opt for another source of satisfaction.
Fortunately, with the informal, it is the human being that is remitted to the centre of economic preoccupation. Not only through the strong link between the rituals of life and revenue levels, but also by the respect of the identity through pride and effort engaged in the production of goods and useful services. Here, the Attitude is the referential of mediation, exchange, and especially sharing. A mode that calls nothing more than to define real theory but also philosophies, taking into account the human nature that is put into context and evolving in generally critical environments. With the succession of financial crises, it is without a doubt towards tangible and stable values of the informal that the most audacious economists or friends of the Attitude Man give back to. It is not for nothing that the informal economy has known to guarantee at all times a social net to the lower classes in third-world countries as long as the governance of states remains tangled in the seated supreme imperialists. The answer to the Ka Method is this essential definition and initial to the community economy on the aforementioned model:
« Eco-animism is a philosophical, ideological and economic approach all at once that underlies an Attitude valuing the postage of material constraints to favor an identity and community accomplishment. Its application calls for adaptations according to diasporas and lower classes, or the identified utilities. The spearheads are the forms of simple, ethnic and informal entrepreneurship that assures generations of humans a satisfaction of a financial power transmissible through capital, capacities and qualities.»
The faith is the converging point of a work of reflection and economic conceptualization completed for a few years by a project team in Montreal. The goal is, not only, to permit “Believers” to open their horizons towards personal philosophy and God’s intimate adoration in accordance with their degree of spiritual elevation and also to permit “Profanes” (that we avoid to call “Atheists”) to rejoin them in the adoration of God through somewhat overused terms but less charged in pure religious connotations that tended to cool down some through excessive ostentation or sometimes bigotry (John 4:23). This upgrade at an equitable level of the “Believer” and the “Profane” can constitute a contribution to humanity since, without sweetening the rites and cults, it permits to simplify the proximity to God throughout the apprehension of manifestations of the Vital Force (energy of life) according to the knowledge of those that manipulate them best, that is, the Animists. The economy offers a new dimension for the introduction of a relationship to God, permitting to break the problem of poverty in the long term by therefore breaking, through philosophy, the dogmatic cross that separates the four elected spiritual families of God (Qur’an III, 33-34). It is therefore a step forward in the implementation of the eschatological table where the most knowledgeable prepare themselves. The nuances brought and the changes of operated perspectives by the project led by this team do not aim to only re-establish God’s adoration in His immanence and transcendence, to unveil the permanence of the Vital Force and to better be aware of the world’s impermanence. One of the most ambitious aspects is to experiment a mode of enrichment (which has become essential in our contemporary as an arms of affirmation in the worldwide, national or local concert) to the diasporas (ethnic entrepreneurship) and the “People of Endeavour”(informal entrepreneurship) regrouped in the category of economic migrants (in the framework of what we now call “the community economy”) to permit them to be respected in their identifying sensitivity and their choice of life ritual.
This project is an approach of informal management that, we have said, is a modeling attempt of an ensemble of practices coming from an economic attitude called “Correction” of target groups. The theoretical and doctrinal aspects come from an intense observational, meditational, analytical and dialectic effort relying on a spiritual framework. The practical aspects are subject to the trial and error of the team actual members of that will also call those of potential contributors to this approach. This, at the same time to aim for enrichment by winning markets but also by applying the Agile and Lean management rules to better justify that these models be maintained in the Think Tank. The results of this project therefore seek their welcoming public even if they nominally destine themselves to local, immigrant and informal workforces. Humbly, we do not lose hope that there will be a place for this job and that God in his Wisdom will guide us towards those who will see a solution to their economic problems, notably, critical financial situations. We do not believe in a System to battle another System. This transforms itself quickly into a chess match. The advantage of this project is that it plays on the economic attitude and returns the human to the centre of an economy exacerbated by the insatiable appetite of the homo oeconomicus. This therefore asks for a lot of learning for the contemporary human prototype, the homo animus, to also stop reacting in a way conditioned to the solicitations of the worldly environment. For example, the model of para-entrepreneurship that we propose and that we advocate, at large, a partial job, to pay the fixed charges of life all while developing an economic activity in parallel, to gain one’s financial independence, will permit to limit entrepreneurial risk and to assure a human accomplishment through promotional pride of a personal business project to those that are more and more smothered by the constraints of the professional world.
For us there are two pillars or legislations in the adoration of God on Earth and those are animism, that reviews towards the immanence of God (John 13:34) and Islam that accentuates the Transcendence of God (Qur’an CXII). That said, the premise of departure of the entirety of this project put under the form of several books of foundations and practical guides is that what unites “The Man of Dark Uniform and Blood”, needy and showing proof of denial, is its natural and spontaneous relationship with the divine. It is the reason of the presence of faith in our economic approach that aims to found the favorable and inevitable conditions of the return to equity in the division of riches where the corollaries are the disappearing of the perceptions of precariousness and poverty. This spiritual renewal must permit “Believers” and “Profanes” to use their identifying heart to elaborate commercial strategies close to the divine (eco logic?) through philosophy which takes into account the current maturity of humanity. Like every (re)discovery in a domain this sensitive, it is good to keep an open mind on theoretical statements, practical aspects and every constructive critic. This project that we wish to progressively present to you is called the Ka Method. It proposes to open the way to an informal economic trend: Eco animism. Stay tuned!
Since the more than symbolic loss of the twin towers and the subsequent crises, we have entered into a new phase of globalization. In an evolving cycle, we moved from a market economy to an economy of communities (including ethnic, regional, temporal, virtual …) with the specificity that they are more interconnected than in the past of concentrations. The current economic challenge of maintaining a minimum level of growth and ensuring a suitable rate of employment has required redefinition of alternative solutions for segments of the population with insufficient income; not necessarily low income. This nuance makes the difference! Indeed, this segment can be integrated into the economy. Through various initiatives and business projects geared towards ethnic groups, the relevance of this segment has been highlighted and must be part of the GDP. This information can lead many to wonder how it might impact them and how much interest they ought to be taking.
This alternative dynamic targets diaspora members living outside their birth countries particularly those in economically developed countries and native members of these countries wishing to initiate an informal way of doing business. Quebec is, as such, one of the largest ethnic communities (“nation”) in Canada and with the “visible minorities” (especially Black communities), it faces the same daunting challenge of economic claim based on my analysis. Aboriginal communities themselves being more inclined towards issues of sharing revenues from the exploitation of their lands or estates. Becoming an ethnic entrepreneur is a question of one’s financial environment or circumstances such as barriers to employment. Due to increasing migration for economic reasons, many are driven to follow this path.
The principle of solidarity between entrepreneurs can create a greater impact than the traditional view of competition in the community. Pairing economic structures is an attempt at regulating the imbalances brought about by globalization. With time we will see how to address interactions with those living in their native lands and who are more heavily involved in the informal economy.
Here is a simple example of a situation that will give you an idea of the relevance of this alternative dynamic with respect to your situation. You receive social assistance that is insufficient and face employment barriers perhaps due to an unsuitable professional profile. Aspiring for financial independence, you need time to consolidate your path of integration or social wellness. You have regular work, are temporarily constrained to your home or are looking to improve your income but taking on a second job is not possible. For some time you’ve asked yourself if you should not begin a simple business based on your strengths or a choice made with your heart and to pursue your regular activities at a later date if things should work out well for you. We must associate with this desire a realistic and professional approach to ensure the chances to thrive. Several tools are available to you even if we know that the important thing is rather mastering the elements of its business on the fingertips to reassure or convince a potential investor than to be always able to write a good business plan. Also, the informal economy is not the underground economy; you need to make a tax election at the end of this process by seeking advice from your accountant before you embark on ethnic entrepreneurship. Perhaps just start now!