From the System to the Economic Attitude

« 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.»

Towards the advent of Economy as religions and Informal as philosophy…

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!

« Correction, Simplicity, Courage, Moderation. »

Globalization is over… (for now)

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!

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