Microvita
and the Body Politic: Getting
mystery to work for us
Marcus
Bussey
Call
it unthinkable thought.
Face
it: no face.
Follow
it: no end.[1]
The image of the
machine has had a profound imapact on our culture and the way it
both creates and describes itself.
It is hard to overestimate the power that this single image
has had on the history of the 20th century.
It has been the ruling god of modernism.
The enduring image
of the Titanic casts a long shadow yet the economic machine that
created it still worships progress and believes in its ultimate
triumph. As if to prove
this point the Titanic has become a parable of human, not
mechanistic, folly which generates fat incomes for those able to
tell the story anew. The
machine is unstopable. Peace
educator Frank Hutchinson calls this the imagery of technocentrism[2].
It inhabits both our fears and our hopes and has become the object
of some of the most powerful imagery in popular culture for both
what is desirable and what is most to be feared.
This ambivalence is at the heart of the image’s power and
longevity.
One way in which
this metaphor has invaded our lives and consciousnesses is in how we
construct time. Time
supplies the human energy that runs the machine.
Time is at the basis of our economy[3].
We buy and sell it in order to live.
People with time either have lots or little money.
For the majority of people in the middle, time is precious
indeed, and there never seems to be enough of it!
In our mechanistic world view time is linear, and because it
has been commodified it must be accounted for.
Wasting time is a sin.
Another example of
how the mechanistic world view has affected us is in the way we
experience and describe social relationships and organisations. In
capitalist culture the individual is the primary source of wealth
creation and must be sold to in order to maintain a healthy flow of
capital. But it is
bureaucratic, administrative, economic and technological structures
that control, shape and define relationship.
These structures are very linear in conception and operation.
Individuals become anonymous within them serving merely as
functionaries or products within an impersonal system that maintains
and propogates the values promoted by the machine metaphor:
reliability, efficiancy, determination, domination and
expansion.
This description is
simple and unabashedly reactionary.
It carries with it the power of ‘truth’ but by
oversimplifying the case it is open to strong critique.
My point in opening this article in this way is to emphasise
the fact that human beings live their lives according to metaphors
and images that are culturally received.
The Machine is perhaps the most powerful of these.
And furthermore, that these images carry huge power in the
values and desires they promote.
A
new discourse
Having stated this I would argue that for
change to occur we have to step outside the dominant metaphoric
space and invite into our lives an alternative metaphor.
One with the strength and depth to successfully challenge and
replace the Machine. The
feminist theologian Josiphine Griffiths points to the power of
poetry and myth in revivifying the religious discourse of a
patriarchal Christianity that is deeply implicated in the supression
of minorities and the maintenance of the dominant mechanistic
paradigm[4].
Similarly political psychologist Ashis Nandy welcomes
shamanic vision, as being so deeply wedded to the Other, into a new
discourse subversive of the
global political culture that the Machine represents[5].
Poetry, myth and shamanic vision stand outside
the dominant narrative of scientific rationality.
They existed before it and will out live it.
As the mytho-poetic visionary Roberto Calasso states: “What
is new is the most ancient thing we have.”[6]
The shaman represents a figure beyond the periphery,
consciousness resistant to the dominat politics of knowledge, a
being whose categories “don’t”, as Nandy points out, “make
sense centre stage.”[7]
We could go further
and look to poetic, mythic and shamanic vision to re-enchant our
civilization. Poetry
and myth can touch on mystery by creating a net of inferences that
somehow evokes the spirit of the thing in a distinctively non-linear
yet whole way. The
shamanic spirit giving voice to the poetic and mythic can lead the
way, throwing up new categories as it goes.
Poetry and myth
have subtle yet undeniable force and the images they generate are
highly charged with what has come to be called, within Proutistic
discourse, microvita. And
microvita, though not poetry and myth inhabit the same regions of
consciousness, residing outside linear space and time, yet being at
the core of culture. Culture,
be it human culture or psuedo-culture, is the expression of these
microvita at work within the collective and individual lives of us
all. Microvita, a
concept developed by Indian philosopher P.R.Sarkar, are essentially
the building blocks of the universe.
Much smaller then atoms, they are the bridge between
consciousness and matter. Hence
this ancient dualism ceases to distort our perception of reality.
The material world, the psychic world of thought and the
spiritual world are all part of one whole, merely being different
places in a continuum from crude to subtle.
There is much talk
about the immanence of, and need for, a paradigm shift.[8]
There is no shortage of insightful and clever critiques of
current civilisational practices and there are budding movements all
around the globe screaming out that we do not need to follow the
logic of the machine; that there is another way to live.
Femminism has identified deep structural issues of gender,
post modernists have pointed to the misplaced human compulsion to
surrender autonomy to centers of meaning that masquerade as Truth,
Marxists have identified structures of class and economics that
inhibit the expression of human potential, Proutists point to the
silence of the spirit and the prime role of the individual in the
reclamation of self and future, while futurists are pointing out
that the impoverishment of social and cultural imagination are
depriving future generations of a healthy balanced world.
The list could go on.
Civilisation
at the crossroads
The point is that
we are at the civilisational cross roads and that there are enough
indicators (ecological, cultural, economic and psychological) for us
to recognise that the proverbial writing is on the wall.
As human beings we are faced with the choice of getting
involved in the struggle to shape a desired future for all or in
bunkering down and worrying solely about one’s own backyard.
As a teacher of children I have felt pressure on me to engage
in the future in an active way that sees beyond curriculm and
organisational constraints. One
aspect of my engaging in this process has been in seeking to
understand how microvita, a creditably marginal phenomenom, works
within my culture and my classroom.
If consciousness
has a subtle physical manifestation (microvita) and if there are
positive and negative forms of this microvita and if ideas (a form
of consciousness) are also microvita, then learning is about the
transference of microvita; and cultures can be seen as the sum total
of the microvita in operation within the field of human experience.
The
‘collective plexii’ of the body politic
Sarkar as he
developed this idea used as his frame of refence the Indic episteme
of Tantra[9].
For him he saw social structures as ‘collective plexii’[10]
(in Tantric terms, chakras) that could be influenced by positive and
negative microvita just like the physical plexii or chakras within
humans. Society here is
a body of organic inter-relationships as opposed to a machine.
Equating society to the human body has an ancient lineage[11].
As a powerful
metaphor, the body politic frees us to think about change from an
organic perspective rather than a managerial one.
To
Sarkar the collective plexii within the body politic are any
grouping of two or more people[12]:
the family, school, work place, office, corporation, locality,
state, nation, religion, etc..
As with the plexii or chakras of the human body so also with
the collective body. Here
we find some chakras are more significant in providing the forward
momentum needed to generate positive change.
Education, schools and classrooms are well placed to be
influential disseminators of expansive positive microvita.
Yet since their inseption schools have always reflected the
dominant values of their societies as opposed to challenging them or
taking them in different directions.
In short they have promoted the microvita of the established
values system.
Microvita
and Ethos
From
our modern Western perspective the whole idea of microvita may seem
far fetched, but stop and think a minute.
We all accept that societies, groups of people in an office
or institution, a school or any other social grouping have
distinctive ethos: a mores that is peculiar to them.
One office may be happy and cohesive while another is tense
and oppressive. The minds, hearts and even bodies of these people
bear the insignia of their particular ethos in many ways that can,
for all intents and purposes, be called tribal.
This
concept of ethos or mores is as close as western discourse has come
to describing consciousness as microvita.
Microvita are more than this but still it is microvita that
are being described when we talk about ethos.
The post-modern political scientist Michael Shapiro describes
the novelist Michel Tournier’s version of the Robinson Crusoe
story, in which Crusoe recreates the psychic conditions of
eighteenth century England on his island paradise.
Crusoe’s vision is unabashedly bourgeois in which he
dominates and administers his land.
It takes considerable subversion on the part of the
shamanically deviant Man Friday, “a confusion by which Robinson
himself was infected”[13],
to bring about a shift in Crusoe’s consciousness so that he can
see that “his administered island is but one among other possible
islands.”[14]
The
key insight in this allegory is that Crusoe is infected
by an alternate vision. In
Sarkar’s description of microvita it works like this.
We are infected with it.
An idea can suddenly take hold of us with a force and
compulsion that we cannot deny.
Thus we see the sweeping changes that occured with the onset
of the industrial revolution or in the 1960’s call for freedom and
peace. Tragically we
also see mass genocidal uprisings like those that occured under the
Nazis or more recently in Africa, South Ammerica, South East Asia
and the Balkans. Collective
microvita are very strongly tribal and can take disturbing, ugly and
violent turns.
Implications
of Microvita Theory for Social Analysis and Change
Microvita
theory has many implications for social practice.
·
Firstly it
shifts the focus of analysis from the ideographic to the nomothetic.
Ideographic work focuses on the singular case (description) where as
the nomothetic takes in the broad sweep (explanation).
This occurs because microvita are everywhere, in action all
the time: they are the general backdrop of consciousness.
If microvita theory is accepted into the domain of the social
sciences, like Man Friday was by Robinson Crusoe, they will never be
the same. They will be
infected.
·
Microvita theory
also has major implications for the grand theories of social,
planetary and evolutionary change.
Peace researcher Johan Galtung and political scientist Sohail
Inayatullah include Sarkar as one of the macrohistorians in their
listing of great cyclical thinkers[15].
It is not surprising therefore that one of Sarkar’s other
insights, namely microvita, should have relevance to his vision of
social change. As
microvita both affects and reflects collective consciousness, what
Sarkar called varna, then
it becomes a central player in the unfolding of the human drama.
Yet of equal importantance,
microvita has an evolutionary force that acts not only on the
consciousnesses of beings but also on the physical structure of
organisms.
·
The fact that
microvita theory has this evolutionary dimension means that not only
history but also pre-history and paleontology are due to be
significantly affected as the theory offers a new reading of the
rise and fall of species on the planet.
·
In proactive
terms microvita also offers tools for understanding and engaging in
social change. From the
macrohistorical perspective that Galtung and Inayatullah describe,
the patterns of human organisation, the shifts in structures and the
dominance of values can all be described from the perspective of
microvita theory - the organisational features of dominant strains
of consciousness being played out in the social world.
New ideas, structures and technologies emerge, usually as the
result of specific actions of key individuals with powerful minds,
to dominate specific societies at specific times.
·
Change then
becomes a dynamic interplay between the two strands of the
individual and the collective, the synchronic and the diachronic, as
they are equals in the social world.
Over time it is the collective consciousness that holds the
upper hand in this dialectic maintaining the balance and momentum of
the collective, but the collective is composed of units and each
unit does have a voice. The
body politic can be infected just by the deviation of a single cell.
History is replete with examples of single powerful minds
shifting humanity onto different trajectories.
Thus the individual does have a key role in the emergence of
new ways of knowing and being.
In
this way microvita theory brings into social discourse a new and
empowered individual. The
individual capable of attracting and disseminating positive
microvita. The change
of consciousness required has its roots in the individual.
The physicist and mystic David Bohm puts it this way:
“A change of meaning is necessary to change this
world politically, economically and socially.
But that change must begin with the individual; it must
change for him...if meaning is a key part of reality, then, once
society, the individual and relationships are seen to mean something
different a fundamental change has taken place.”[16]
The
New Individual
Much
of new paradigm thought is concerned with the recovery of the
individual. Yet this
new empowered individual has so far made little impact on the
structures that are responsible for the maintanance and expansion of
the globalizing Western culture.
Microvita theory would point out that this is because most
versions of the so called ‘New Age Man’ are equally aggressive
and imperialistic. The
microvita of domination and aggressive individualism are a silent
but powerful narrative within this movement.
It is as if the powerlessness felt by individuals within the
modernist paradigm has resulted in people seeking out other ways to
aggrandise the self through psychic and spiritual persuits.
The
importance of the new paradigm movement has been in the validation
and creation of the space for a new discourse.
But the reality is that after nearly thrity years little
change has occured in the social structures that have been disputed.
Microvita
theory shifts the emphasis from the individual developing autonomous
Self (upper case is intentional) to the individual developing
collective self. The
collective individual is self aware and able to observe and interact
with the collective consciousness of any social structure in such a
way that their independence and power is maintained yet their
sensitivity and connection to the collective process is not lost.
Such an individual has within their power the ability to act
upon the dominant microvita of an institution in order to bring
about constructive change.
Organisations
redefined
Collective
consciousness is seen as the defining and characteristic feature of
an organisation comprised of individuals.
A dominant microvita is found to prevail which influences the
hearts, minds and bodies of all it touches.
That microvita is described in western discourse as ethos or
mores, but within the Indic discourse that gave it form it is more
than this as it is given a basis that is physical, though virtually
supra-sensory.[17]
Microvita
have physical characteristics - they live, multiply and die.
The political economist Michael Pusey[18]
describes how the welfare state has been eclipsed in Australia by
economic rationalism. He
details clearly how one form of consciousness was overpowered by
another. One way or
reading meaning into reality ‘died’ and another took its place
and is now happily ‘growing’.
The
body politic is composed of a wide array of organisations, each with
an inherent set of values that govern their functioning.
And these in turn are, to a greater or lesser degree,
depending on how close they are to the heart of the Whole, in tune
with the dominant value system reflected in the general functioning
of the system.
In
Sarkar’s analysis each organisation is a collective plexii which
generates values and maintains coherence within society.
They are the sum of the bodies, minds and souls
that create and maintain them in conjunction with the
microvita that give coherence to the plexii.
As ‘living’ collective entities each plexii is vulnerable
to attack by a new form of microvita - either positive or negative -
just as the welfare state has been dismembered by the economic
rationalism dominant in Australia over the past twenty years.
A
significant shift
What
is significant here is that social structures are for the first time
described in terms of the consciousness they reflect as opposed to
the features they display. Sure,
schools are bureaucracies; they are usually hierarchically
structured and authoritarian; and they are essentially conservative
and they have hidden as well as explicit curriculae.
We can search for answers within the fields of political
science, philosophy, anthropology, psychology,
sociology, economics, and history but so far we have not
sought for answers within a paradigm that has such a marginal and
mysterious empirical base as spirituality.
Inayatullah’s
description of causal layered analysis offers some insight into why
this is the case. With this method we can go beyond
conventional framings of issues.
Each layer is an authentic strand within our experience of
reality. Inayatullah
argues that “the way in which one frames a problem changes the
policy solution and the actors responsible for creating
transformation.”[19]
Four
layers are identified :
Layer
1: “Litany”, superficial and disconnected.
Deals with quantitative trends and problems.
The domain of the mass media and party politics.
Layer
2: “Social”, offers
some in depth analysis at a social, historical, economic and
cultural level. This is
the domain of most academic work and of those working in policy
institutes.
Layer
3: “Structural”, looks at the deeper issues of structure,
discourse and world view. Here
we understand that discourse and the language of discourse are
complicit in framing issues - ie they constitute the issues under
examination.
Layer
4: “Myth and
Metaphor”, here we find the deep stories that define and frame our
emotional responses to issues, the unconscious dimension.
By bringing
microvita and collective plexii into an analysis of social
structure and change we can greatly expand the nature of our
discourse, moving from the second and third layers of analysis to
the fourth level, the domain of poetry and myth, and beyond into the
domain of the spirit, where the water is murky and less easily
penetrated with the vision of empirical analysis.
Yet the validity is no less inherent to the method of
understanding. What is
significant for those interested in striving for real change is that
change is only really born at this level of ‘reality’.
This is why
Proutistic descriptions of change always couple it with the deep,
often unconscious, aspirations of those seeking change[20].
Without this intimate relationship between change and those
changing, the experience is simply change from the top, putting the
same wine into different bottles, and it will fail as it will only
be the form that is altered not the spirit.
Consciousness
Consciousness is
rooted in and beyond the fourth
layer. Paradoxically
it pervades all we do and yet is the most illusive force to identify
and describe. The
reason for this is that we seek to do so with first, second and
third layer tools. The
most interesting challenges to the present crisis are coming from
those seeking to generate change from the fourth layer.
The English poet Robert Graves earlier this century wrote a
book called The
White Godess[21]
in which he describes, amongst other things, the struggle
between two peoples and their mythologies.
He said they themselves felt they were locked in a battle
between the elements of their world and the poetry of the time had
many a struggle between the trees.
This was their way of describing the deep tension and
distress such a paradigm war creates.
Today we are
engaged in such a struggle. It
is a struggle between metaphors for the power to shape the future.
There are many protagonists, heroes and villains.
And the roles are cast so that truth and honour are
apportioned according to where you stand.
For example, Matthew Fox is, to the Catholic church, a
heretic priest and excommunicate who got too close to the fire of
new age theology, but to many he is an enlightened and brave
helmsman to a happy and wholer tomorrow.
Similarly science has thinkers like Rachel Carson, David Bohm
and Rupert Sheldrake who challenge the deep structures and dominant
values and power structures of their discipline.
Sarkar, as a mystic and philosopher, has challenged both the
paradigms of east and west by speaking out and offering ancient
Tantric solutions and insights in the form of Prout and Neo-Humanism
to many pressing social, ecological and cultural issues.
Creating
a Spiritual Discourse
The spiritual frame
which has shaped his episteme makes for a deeper perception of the
‘real’. Microvita
as an abstract but potent force is one such example of this deeper
episteme at work. When
we read social institutions such as bureaucracies and schools,
political parties, cultures and neighbourhoods as ‘collective
plexii’ and start to ponder on the effects of microvita on them
then we can also begin to reframe our solutions so that we embrace
action rooted in consciousness.
The implications of
microvita theory for social renewal are great.
Our world is constantly changing, not at the level of
institutional change where all is poltical legerdemain, but at the
level of consciousness where positive microvita are coalescing to
oppose the negative which are escalating the forces that promote
dominance and division, exploitation and the amassing of power and
wealth. Yet even this
tense and confused state is, within spiritual discouse, simply the
increase of a fever as the body politic strives to purge itself of
an imbalance.
To pursue this
‘sick man’ analogy a little further.
The application of a cold compress to bring the fever down is
going to come from the inspiriation provided by positive microvita.
Here the collective individual has the key role in finding
within the depths of their soul inspiration to subvert the current
trend.
Searching
for Inspiration
People within
institutions need to be inspired with the desire to change and
empowered with the skills to effect change from within.
Such a mix of inspiration and skill will emerge over time as
more and more people, the collective individuals, question and
resist the forces at work within institutions.
It is likely that history - societal and evolutionary forces
- will also help this process along with a few sharp blows to stir
up our ire and tear away our lethargy and inertia.
The educator Martha
Rogers describes processes of learning that reveal the inspiration
to work for change within individuals.
She calls these the patterns of mind, heart and soul.
It is within the latter, she maintains, that real change
resides. “(I)n the
work I have done, the Soul has played the key role in helping people
manage the intellectual and emotional aspects of learning and, most
importantly, it is the crucial link to action.”[22]
Spiritual
Activism
Sarkar saw this
link nearly forty years ago when he formed Prout as a
socio-spiritual philosophy to promote a change in consciousness
founded on collective social, ecological and economic practice
emerging from a spiritual discourse.
Inayatullah’s Layer 4 informing the layers above.
It is intimate social theory as it relies on the individual
to respond to their relationship with both their own Soul while
integrating this process into their relationship with collective
social structures. In
short they need to become spiritual activists, responding to the
mystery that is at the heart of life by embracing it.
As the eminent Tibetan Buddhist Sogyal Rinpoche states:
“The danger we are all in together makes it essential now that we
no longer think of spiritual development as a luxury, but as a
necessity for survival.”[23]
To return to my own
concerns as a teacher we are left with a formula for change that
reads something like this: If to teach is to transfer microvita, and
to build a classroom culture with the students is to engage with
microvita at an holistic level in order to attract positive
microvita, which in turn brings inspiration for life and
learning,and repels the negative, which instills fear and narrowness
in our minds, then as teachers the first prerequisite is to build
into our own lives practices which attract positive microvita.
The second step is to attract yet more positive microvita
through the inspiration of the minds of students and then thirdly
carry this inspiration into the school and parent community so that
it is supported in the larger living culture experienced by the
children. In short we
are to become a spiritual activists!
One way to do this
is to challenge the modernist concept of time.
As teachers we are prisoners of the temporal constraint that
a managerial curriculum places on classrooms.
To make an opening for positive microvita in the classroom we
need to embrace a more spacious curriculum that allows for creative
and spiritual explorations of our selves and our world.
To do this
effectively we need to develop within ourselves the sensitivities
that sustain spiritual and creative pursuits in order to model and
demonstrate them in the class.
We also need the strength and inspiration to sustain the
change and necessary chaos that will come with the initial attempt
to shift the underpinnings of the class to more spacious endeavours.
Furthermore we also need the determination and courage to
stand up to the pressures and doubts of the broader school and
parent culture that is so powerful in demanding adherence to the status
quo.
Living
the mystery
From our current
perspective microvita may be mysterious but they are not
undetectable. The more
subtle the mind the deeper the vision and the more sensitive it is
to microvita. The best
rule of thumb regarding microvita is that when you sense expansion,
and hope; a thirst to know and share in the wonder of the universe;
greater awareness and sensitivity to ones’ environment; the
capacity to transcend the prejudices of race, gender and creed,
class and caste; the desire to ‘go forth’ and help and the
abscence of fear in doing so; then you are under the influence of
positive microvita. Negative
microvita is that which instills narrowness and fear, hatred and
division in the mind.
Education is one of
the most influential collective plexii in the body politic.
If teachers can transform their small area of existence by
knowingly introducing positive microvita into their lives and
classes then they are helping in the overall shift towards a more
equitable and safer future. And
from a theoretic point of view it is important to realise that such
an effort is not grounded in some superstitious folly (remember it
was folly that sank the Titanic) but is one reading of the deep
mythic level of being that works with shadows, and echoes, chaos and
mystery, being as Sarkar calls it “the reflection of conception
within the range of perception”.
Creative and
meditative processes best capture this dimension as they are
non-linear, expansive and generate hope.
So I will end by refering to the work of the New Zealand
novelist Margaret Mahy who in writing for adolescents spread some
positive microvita with these wondrous words:
“The first
scientists had all been imagination men.
Following after them, Tycho discovered a strange thing.
It was impossible for explanation to make anything
commonplace to him. The
more clearly things revealed themselves the more intensely
mysterious they became. The
very moment when he felt he had things most clearly in his sights
was the very moment they silently dissolved back into wonder so he
could not dispose of mystery, only move more deeply into it.”[24]
[1]
Lao Tzu, Tao
Te Ching: a book about the Way and the power of the Way, a
new English version by Ursula Le Guin (Shambhanla, Boston, 1998)
18.
[2]
Hutchinson, F., “Young people’s hopes and fears for the
future” in Hicks, D., and Slaughter, R., eds.
World Yearbook of Education 1998: Futures Education
(Kogan Page, London, 1998) 138
[3]
Kiyosaki, R.T. The
Cashflow Quadrant: Rich dad’s Guide to Financial Freedom
(TechPress, Paradise Valley, Arizona, 1998)
[4]
Griffiths, J.,
The Reclaiming of Wisdom: The Restoration of the Feminine in
Christianity (Avon Books, London, 1994) 125.
[5]
Nandy, Ashis. “Shamans,
Savages and the Wilderness: On the Audibility of Dissent and the
Future of Cilisations” in Slaughter, R. ed, The
Knowledge base of Futures Studies, Volume 3 (Futures Study
centre, Melbourne, 1996) 150.
[6]
Calasso, R. The
Marriage of Cadmus and Harmony (Albert A. Knopf, New York,
1993), 169.
[8]
Thopmson,Capra, Fox, Shelldrake, Slaughter and others
[9]
Bussey, M. “Tantra as Episteme: a pedagogy of the future”, in,
Futures,
Vol 30, 7, 705ff
[10]
Sarkar, P.R.
Microvita in a
Nutshell 3rd ed.
(AM Publications, 1991), p121-122 "as a result of the
influence of positive microvita or negative microvita
on the collective
plexii of the entire social
body, the entire social structure undergoes degradation or
elevation.”
[11]
see John B Morrall Political
Thought in Medieval Times
(London, Hutchinson University Library) 1971 p44
[13]
Tournier, Michel. Friday
or the Other Island, trans Norman Deny (Harmondsworth:Penguin,
1974) 141.
[14]
Shapiro, Michael J. Reading
the Postmodern Polity: Political Theory as Textual Practice,
(University of Minnesota Press, Minneapolis, 1992) 53.
[15]
Galtung, Johan and Inayatullah, Sohail.
Macrohistory and Macrohistorians:
Perspectives on Individual, Social, and Civilizational
Change. (Praeger:
Westport, Connecticut, 1997) 247.
[16]
Bohm, D. quoted in Sogyal Rinpoche, The
Tibetan Book of Living and Dying (Rider, London, 1992),
355.
[17]
It is interesting to note here that Sarkar says that microvita is
also physical and has been described by medical science as virus.
But this is the crudest form of microvita and has
essentially physiologic effects.
[18]
Pusey,Michael. A
Nation Satate Changes its Mind..???
[19]
Wildman, P. & Inayatullah, S. “Ways of Knowing, Culture,
Communication and the Pedagogies of the
Future” Futures,
Vol. 28, 1996, p. 735; and for a deeper exploration of this
concept, “Causal
Layered Analysis: Poststructuralism as Method” working paper
Communications Centre, Queensland University of Technology, 1997.
[20]
Sarkar, P.R. “Minimum Requirments and Maximum Ammenities”, in
Proutist
Economics, (AM
Press, Calcutta, 1992) 58ff.
[21]
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