GREEN BOOK 2

GREEN BOOK OF GOVERNANCE2

by Cheryl Bennie on Saturday, July 16, 2011 at 8:40am

Other examples:

If we assume that the wealth of a society is ten units and its inhabitants are ten persons, then the share of each member is one-tenth of the total one unit per person. If some members of this society get more than one unit each, then a certain number from the society get nothing. Their share of the wealth of their society has been acquired by others. Hence, the presence of rich and poor in an exploitative society. Let us also suppose that five members of that particular society each own two units. In such a case, half of the society is deprived of their rights to the wealth of their society, for what should be theirs has been acquired by others.

If an individual of that society needs only one of the units of the wealth of the society to satisfy his needs, then those who possess more than one unit are, in fact, seizing the rights of other members of the society. Because the one unit is all that is required to satisfy the needs of an individual, the additional units are acquired for the purpose of savings. This can only be achieved at the expense of the needs of others; the acquisition of others’ share in this wealth. This is the reason behind the existence of those who hoard and do not spend; those who save beyond the satisfaction of their needs; and the existence of those who beg and are deprived of their right to the wealth of the society and do not find enough to consume. Such is an act of plunder and theft, yet according to the unjust and exploitative rules governing such a society, it is legitimate and overt.

Any surplus beyond the satisfaction of needs should ultimately belong to all members of society. Individuals, however, have a right to effect savings from the share allocated to their own needs since it is the amassing of wealth beyond the satisfaction of one’s needs that is an encroachment upon public wealth.

The industrious and skilful in a society have no right, as a result of this advantage, to take from the shares of others. They can use their talents to satisfy their own needs and save from those needs. Like any other member of the society, the aged and the mentally and physically disabled should have their fair share of the wealth of the society.

The wealth of a society may be likened to a supply establishment or a store providing a certain number of people with daily rations satisfying their needs. Each person has a right to save from such provisions what he wants, i.e., to consume or save whatever portions of his share he decides, utilizing his talents and skill for such purposes. However, those who use their talents to acquire excessively from the “supply establishment” are undoubtedly thieves. Therefore, those using their skill to acquire wealth exceeding the satisfaction of their needs are, in fact, infringing upon the public right, namely, the wealth of society which is like the store in the said example.

Disparity in the wealth of individuals in the new socialist society is not tolerated, save for those rendering certain services to the society for which they are accorded an amount congruent with their services. Individual shares only differ relative to the amount of production or public service rendered in excess.

Hence, human experiences through history have produced a new experiment in a unique attempt to culminate the struggle of persons to complete their freedom, to achieve happiness through satisfying their needs, to ward off exploitation by others, to put an end to tyranny, and to find a method to distribute the wealth of the society equitably, without exploiting others or compromising their needs. It is the theory of the fulfilment of needs for the emancipation of humanity.

The new socialist society is but a dialectical outcome of the unjust relationships prevailing in the world today. The new socialist society will introduce the natural solution – privately-owned property to satisfy one’s needs without exploitation, and collective property in which the producers are partners replacing private enterprise, which is based on the production of others without recognizing their right to a just share of the product.

Whoever possesses the house in which you dwell, the vehicle in which you ride or the income on which you live, possesses your freedom, or part of it. Freedom is indivisible. For people to be happy, they must be free, and to be free, they must possess the possibility of satisfying their own needs. Whoever possesses the means of fulfilling your needs controls or exploits you, and may enslave you despite any legislation to the contrary.

The material needs of people that are basic and personal start with food, housing, clothing and transport and must be regarded as private and sacred and their satisfaction should not depend on hire.

To satisfy these material needs through rent, gives the original owner the right to interfere in your personal life and to control your imperative needs, even if the original owner be the society in general. The original owner can usurp your freedom and take away your happiness. The interference of the original owner may include repossessing your clothes, even leaving you naked on the street. Likewise, the owner of your means of transportation may leave you stranded on the sidewalk, and the owner of your house may make you homeless.

People’s imperative needs cannot be regulated by legal or administrative procedures. They must be fundamentally implanted into the society in accordance with natural rules.

The aim of the socialist society is the happiness of the human being, which cannot be attained except by the establishment of one’s material, and spiritual freedom. The achievement of freedom depends on the private and sacred attainment of man’s needs. One’s needs should not be under the domination of others and should not be subject to plunder by any source in society, otherwise one will live in insecurity. Deprivation of the means of fulfilment compromises freedom because, in attempting to satisfy basic needs, one would be subject to the interference of outside forces in one’s basic interests.

The transformation of existing societies of wage-earners into those of partners is inevitable as a dialectical outcome of the contradictory economic theories prevailing in the world today. It is also a dialectical outcome of the unjust relationship based on the wage system. None of these issues have been resolved to date.

The antagonistic force of the trade unions in the capitalist world is capable of replacing capitalistic wage societies by a society of partnerships. The possibility of a socialist revolution starts by producers taking over their share of the production. Consequently, the aims of the producers’ strikes will change from demanding increases in wages to controlling their share in production. Guided by THE GREEN BOOK , this will sooner or later take place. The final step is for the new socialist society to reach a stage in which profit and money disappear. Society will become fully productive; the material needs of society will be met. In this final stage, profit will disappear, as will the need for money.

The recognition of profit is an acknowledgment of exploitation, for profit has no limit. Attempts so far to limit profit by various means have been reformative, not radical, intending to prohibit exploitation of man by man. The final solution lies in eradicating profit, but because profit is the dynamic force behind the economic process, eliminating profit is not a matter of decree but, rather, an outcome of the evolving socialist process. This solution can be attained when the material satisfaction of the needs of society and its members is achieved. Work to increase profit will itself lead to its final eradication.

DOMESTIC SERVANTS

Domestic servants, paid or unpaid, are a type of slave. Indeed, they are the slaves of the modern age.

Since the new socialist society is based on partnership and not on a wage system, natural socialist rules do not apply to domestic servants because they render services rather than production. Services have no tangible material product and cannot be divided into shares according to the natural socialist rule.

Domestic servants have no alternative but to work for wages, or even be unpaid in the worst of situations. As wage-earners are a type of slave and their slavery exists as long as they work for wages, domestic servants, whose position is lower than that of wage-earners in economic establishments and corporations, have an even greater need to be emancipated from the society of wage-labour and the society of slaves.

Domestic servants is a phenomenon that comes next to slavery.

The Third Universal Theory heralds emancipation from the fetters of injustice, despotism, exploitation, and economic and political hegemony, for the purpose of establishing a society of all the people where all are free and share equally in authority, wealth and arms. Freedom will then triumph definitively and universally.

THE GREEN BOOK thus defines the path of liberation to masses of wage-earners and domestic servants in order that human beings may achieve freedom. The struggle to liberate domestic servants from their status of slavery and to transform them into partners, where their material production can be divided into its necessary basic components, is an inevitable process. Households should be serviced by their habitants. Essential household services should not be performed by domestic servants, paid or unpaid, but by employees who can be promoted in rendering their services and can enjoy social and material benefits as any other public employee would.

The Social Basis of The Third Universal Theory

THE SOCIAL BASIS OF THE ?THIRD UNIVERSAL THEORY

The social factor, the national factor, is the dynamic force of human history. The social bond, which binds together human communities from the family through the tribe to the nation, is the basis for the movement of history.

Heroes in history are, by definition, those who have sacrificed for causes. But what causes? They sacrificed for the sake of others, but which others? They are those with whom they maintain a relationship. Therefore, the relationship between an individual and a group is a social one that governs the people’s dealings amongst themselves. Nationalism, then, is the base upon which one nation emerges. Social causes are therefore national, and the national relationship is a social one. The social relationship is derived from society, i.e., the relationship among members of one nation. The social relationship is, therefore, a national relationship and the national is a social relationship. Even if small in number, communities or groups form one nation regardless of the individual relationship amongst its members. What is meant here by a community is that which is permanent because of the common national ties that govern it.

Historic movements are mass movements, i.e., the movement of one group in its own interests differentiated from the interests of other communities. These differentiations indicate the social characteristics that bind a community together. Mass movements are independent movements to assert the identity of a group conquered or oppressed by another group.

The struggle for authority happens within the group itself down to the level of the family, as was explained in Part 1 of THE GREEN BOOK: The Political Axis of the Third Universal Theory. A group movement is a nation’s movement for its own interests. By virtue of its national structure, each group has common social needs which must be collectively satisfied. These needs are in no way individualistic; they are collective needs, rights, demands, or objectives of a nation which are linked by a single ethos. That is why these movements are called national movements. Contemporary national liberation movements are themselves social movements; they will not come to an end before every group is liberated from the domination of another group. The world is now passing through one of the regular cycles of the movement of history, namely, the social struggle in support of nationalism.

In the world of man, this is as much a historical reality as it is a social reality. That means that the national struggle – the social struggle – is the basis of the movement of history. It is stronger than all other factors since it is in the nature of the human group; it is in the nature of the nation; it is the nature of life itself. Other animals, apart from man, live in groups. Indeed, just as the community is the basis for the survival of all groups within the animal kingdom, so nationalism is the basis for the survival of nations.

Nations whose nationalism is destroyed are subject to ruin. Minorities, which are one of the main political problems in the world, are the outcome. They are nations whose nationalism has been destroyed and which are thus torn apart. The social factor is, therefore, a factor of life – a factor of survival. It is the nation’s innate momentum for survival.

Nationalism in the human world and group instinct in the animal kingdom are like gravity in the domain of material and celestial bodies. If the sun lost its gravity, its gasses would explode and its unity would no longer exist. Accordingly, unity is the basis for survival. The factor of unity in any group is a social factor; in man’s case, nationalism. For this reason, human communities struggle for their own national unity, the basis for their survival.

The national factor, the social bond, works automatically to impel a nation towards survival, in the same way that the gravity of an object works to keep it as one mass surrounding its centre. The dissolution and dispersion of atoms in an atomic bomb are the result of the explosion of the nucleus, which is the focus of gravitation for the particles around it. When the factor of unity in those component systems is destroyed and gravity is lost, every atom is separately dispersed. This is the nature of matter. It is an established natural law. To disregard it or to go against it is damaging to life. Similarly, man’s life is damaged when he begins to disregard nationalism – the social factor – for it is the gravity of the group, the secret of its survival. Only the religious factor is a rival to the social factor in influencing the unity of a group. The religious factor may divide the national group or unite groups with different nationalisms; however, the social factor will eventually triumph. This has been the case throughout the ages. Historically, each nation had a religion. This was harmonious. Eventually, however, differences arose which became a genuine cause of conflict and instability in the lives of people throughout the ages.

A sound rule is that each nation should have a religion. For it to be otherwise is abnormal. Such an abnormality creates an unsound situation which becomes a real cause for disputes within one national group. There is no other solution but to be harmonious with the natural rule, i.e., each nation has a single religion. When the social factor is compatible with the religious factor, harmony prevails and the life of communities becomes stable, strong, and develops soundly.

Marriage is a process that can positively or negatively influence the social factor. Though, on a natural basis of freedom, both man and woman are free to accept whom they want and reject whom they do not want, marriage within a group, by its very nature, strengthens its unity and brings about collective growth in conformity with the social factor.

THE FAMILY

To the individual, the family is more important than the state. Mankind acknowledges the individual as a human being, and the individual acknowledges the family, which is his cradle, his origin, and his social umbrella. According to the law of nature, the human race is the individual and the family, but not the state. The human race has neither relations nor anything else to do with the state, which is an artificial political, economic, and sometimes military, system. The family is like a plant, with branches, stems, leaves and blossoms. Cultivating nature into farms and gardens is an artificial process that has no relevance to the plant itself. The fact that certain political, economic or military factors tie a number of families into one state does not necessarily link this system or its organization with humanity. Similarly, any situation, position or proceeding that results in the dispersion, decline or loss of the family is inhuman, unnatural and oppressive, analogous to any procedure, measure or action that destroys a plant and its branches and withers its leaves and blossoms.

Societies in which the existence and unity of the family become threatened due to any circumstance, are similar to fields whose plants experience uprooting, drought, fire, weathering or death. The blossoming garden or field is one whose plants grow, blossom and pollinate naturally. The same holds true of human societies. The flourishing society is that in which the individual grows naturally within the family and the family within society. The individual is linked to the larger family of humankind like a leaf is to a branch or a branch to a tree. They have no value or life if they are separated. The same holds true for individuals if they are separated from their families – the individual without a family has no value or social life. If human society reaches the stage where the individual lives without a family, it would then become a society of tramps, without roots, like artificial plants.

THE TRIBE

A tribe is a family which has grown as a result of procreation. It follows that a tribe is an enlarged family. Similarly, a nation is a tribe which has grown through procreation. The nation, then, is an enlarged tribe. The world is a nation which has been diversified into various nations. The world, then, is an enlarged nation. The relationship which binds the family also binds the tribe, the nation, and the world. However, it weakens with the increase in number. The essence of humanity is that of nation, the essence of nation is that of the tribe, and the essence of the tribe is that of family. The degree of warmth involved in the relationship decreases proportionately with the increase in size of the social unit. This is an indisputable social fact denied only by those who are ignorant of it.

The social bond, cohesiveness, unity, intimacy and love are stronger at the family level than at the tribal level, stronger at the tribal level than that of the nation, and stronger at the level of the nation than that of the world.

Advantages, privileges, values and ideals based on social bonds exist where those bonds are natural and undoubtedly strong. They are stronger at the family level than at the level of the tribe, stronger at the tribal level than that of the nation, and stronger at the nation’s level than that of the world. Thus, these social bonds, benefits, advantages and ideals associated with them are lost wherever the family, the tribe, the nation or humankind vanish or are lost. It is, therefore, of great importance for human society to maintain the cohesiveness of the family, the tribe, the nation and the world in order to benefit from the advantages, privileges, values and ideals yielded by the solidarity, cohesiveness, unity, intimacy and love of family, tribe, nation and humanity.

In the social sense, the familial society is better than that of the tribe, the tribal society is better than that of the nation, and the society of the nation is better than world society with respect to fellowship, affection, solidarity and benefits.

THE MERITS OF THE TRIBE

Since the tribe is a large family, it provides its members with much the same material benefits and social advantages that the family provides for its members, for the tribe is a secondary family. What must be emphasized is that, in the context of the tribe, an individual might indulge himself in an uncouth manner, something which he would not do within the family. However, because of the smallness in size of the family, immediate supervision is not exercised, unlike the tribe whose members continually feel that they are under its supervision. In view of these considerations, the tribe forms a behaviour pattern for its members, developing into a social education which is better and more noble than any school education. The tribe is a social school where its members are raised to absorb the high ideals which develop into a behaviour pattern for life. These become automatically rooted as the human being grows, unlike classroom education with its curricula – formally dictated and gradually lost with the growth of the individual. This is so because it is formal and compulsory and because the individual is aware of the fact that it is dictated to him.

The tribe is a natural social “umbrella” for social security. By virtue of social tribal traditions, the tribe provides for its members collective protection in the form of fines, revenge and defense; namely, social protection. Blood is the prime factor in the formation of the tribe, but it is not the only one because affiliation is also a factor in the formation of the tribe. With the passage of time, the differences between the factors of blood and affiliation disappear, leaving the tribe as one social and physical unit, though it remains fundamentally a unit of blood in origin.

THE NATION

The nation is the individual’s national political “umbrella”; it is wider than the social “umbrella” provided by the tribe to its members. Tribalism damages nationalism because tribal allegiance weakens national loyalty and flourishes at its expense. In the same way, loyalty to the family flourishes at the expense of tribal loyalty and weakens it. National loyalty is essential to the nation but, at the same time, it is a threat to humanity.

The nation in the world community is similar, to the family in the tribe. The more the families of a tribe feud and become fanatical, the more the tribe is threatened. The family is threatened when its individual members feud and pursue only their personal interests. Similarly, if the tribes of a nation quarrel and pursue only their own interests, then the nation is undermined. National fanaticism expressed in the use of force against weak nations, or national progress which is at the expense of other nations, is evil and harmful to humanity. However, strong individuals who have self-respect and are aware of their own individual responsibilities are important and useful to the family, just as a strong and respectable family, which is aware of its importance, is socially and materially beneficial to the tribe. Equally useful to the whole world is a progressive, productive and civilized nation. The national political structure is damaged when it descends to a lower social level, namely, the family and tribe, and attempts to act in their manner and to adopt their views.

The nation is an enlarged family which has passed through the period of the tribe and through the diversification of tribes that have branched out from one common source. It also includes those members who affiliated themselves with its destiny. The family, likewise, grows into a nation only after passing through the period of the tribe and its diversification, as well as through the process of affiliation which comes about as a result of interaction between various communities in a society. Inevitably, this is achieved over a long period of time. Although the passage of time creates new nations, it also helps to fragment old ones. Common origin and common destiny, through affiliation, are the two historic bases for any nation, though origin ranks first and affiliation second. A nation is not defined only by origin, even though origin is its basis and beginning. In addition to its origin, a nation is formed by human affiliations through the course of history which induce a group of people to live in one area of land, develop a common history, form one heritage, and face the same destiny. A nation, irrespective of blood bond, is formed through a sense of belonging and a shared destiny.

But why has the map of the earth witnessed great nations that have disappeared to give way to the rise of other nations? Is the reason only political, without any relationship to the social aspect of The Third Universal Theory? Or, is it social and so properly the concern of this part of THE GREEN BOOK?

Let us see. The family is indisputably a social structure rather than a political one. The same applies to the tribe because it is a family which has reproduced and enlarged itself to become many families. Equally true, the nation is a tribe after it has grown and its branches have multiplied and become tribes.

The nation is also a social structure whose bond is nationalism; the tribe is a social structure whose bond is tribalism; the family is a social structure whose bond is family ties; and global society is a social structure whose bond is humanity. These facts are self-evident. There is then the political structure of states which form the political map of the world. But why does the map of the world keep changing from one age to the next? The reason is that political structures may, or may not, be consistent with social structures. When political structure and social reality are congruent, as in the case of the nation-state, it lasts and does not change. If a change is forced by external colonialism or internal collapse, it reappears under the banner of national struggle, national revival or national unity. When a political structure embraces more than one nation, its map will be torn up by each nation, gaining independence under the banner of its respective nationhood. Thus, the maps of the empires which the world has witnessed have been torn up because they were composed of a number of nations. When every nation clings strongly to its national identity and seeks independence, political empires are torn up and their components revert to their social origins. This is evidently clear through the history of the world when reviewed through the ages.

But why were those empires made up of different nations? The answer is that the state is not a social structure like the family, the tribe and the nation, but, rather, a political entity created by several factors, the simplest and foremost of which is nationalism. The national state is the only political form which is consistent with the natural social structure. Its existence lasts, unless it becomes subject to the tyranny of another stronger nationalism or unless its political structure, as a state, is affected by its social structure in the form of tribes, clans and families. A political structure is corrupted if it becomes subservient to the sectarian social structure of the family, tribe, or sect and adopts its characteristics.

Religious, economic and military factors also contribute to form a state which differs from the basic, national state.

A common religion, as well as the requirements of economics or military conquests, may create a state which embraces several nations. Thus, in one age, the world witnesses a state or an empire which will disintegrate in another age. When the spirit of nationalism emerges stronger than religious loyalties, or conflict flares up between different nationalisms which were brought together, for example, by one religion, each nation becomes independent and recovers its social structure. That empire, then, disappears. The role of religion resurfaces when the religious spirit emerges stronger than the spirit of nationalism. Consequently, the various nationalisms are unified under the banner of religion until the national role appears once again, and so on.

All states which are composed of several nationalities for whatever reason – religion, economics, military power or man-made ideology will be destroyed by national conflict until each nation obtains its independence, because the social factor will inevitably triumph over the political factor.

Despite political circumstances which necessitate the establishment of a state, the basis for the life of individuals is the family, and extends to the tribe, the nation, and eventually to all humanity. The essential factor is the social factor. Nationalism is a permanent factor. Stress should be laid on social reality and family care in order to bring up an integrated well-educated human. Care should then be given to the tribe as a social “umbrella” and a natural social school which develops its members at the post-family stage. The nation then follows. The individual learns social values mainly from the family and the tribe which form a natural social structure created by no particular individual. Taking care of the family is in the interest of the individual just as the care of the tribe is in the interest of the family, the individual and the nation; it is part of the national identity. The social factor, the national factor, is the real constant dynamic force behind history.

To disregard the national bond of human communities and to establish a political system in contradiction to social reality establishes only a temporary structure which will be destroyed by the movement of the social factor of those groups, i.e., the national integrity and dynamism of each community.

These facts are innate in the life of humankind and are not intellectual conjectures. Every individual in the world should be aware of these realities and work accordingly so that his actions may be worthwhile. To avoid deviation, disorder and damage in the life of human groups which are the result of a lack of understanding and respect for these principles of human life, it is necessary to know these proven realities.

WOMAN

WOMAN

It is an undisputed fact that both man and woman are human beings. It follows, as a self-evident fact, that woman and man are equal as human beings. Discrimination against woman by man is a flagrant act of oppression without justification for woman eats and drinks as man eats and drinks; woman loves and hates as man loves and hates; woman thinks, learns and comprehends as man thinks, learns and comprehends. Woman, like man, needs shelter, clothing, and transportation; woman feels hunger and thirst as man feels hunger and thirst; woman lives and dies as man lives and dies.

But why are there men and women? Human society is composed neither of men alone nor of women alone. It is made up naturally of men and women. Why were not only men created? Why were not only women created? After all, what is the difference between men and women or man and woman? Why was it necessary to create men and women? There must be a natural necessity for the existence of man and woman, rather than man only or woman only. It follows that neither of them is exactly like the other, and the fact that a natural difference exists between men and women is proved by the created existence of men and women. This necessarily means that there is a role for each one of them corresponding to the difference between them. Accordingly, there must be different prevailing conditions for each one in order that they perform their naturally different roles. To comprehend these roles, we must understand the difference in the created nature of man and woman, that is, the natural difference between the two.

Women are females and men are males. According to gynaecologists, women menstruate every month or so, while men, being male, do not menstruate or suffer during the monthly period. A woman, being a female, is naturally subject to monthly bleeding. When a woman does not menstruate, she is pregnant. If she is pregnant, she becomes, due to pregnancy, less active for about a year, which means that all her natural activities are seriously reduced until she delivers her baby. When she delivers her baby or has a miscarriage, she suffers puerperium, a condition attendant on delivery or miscarriage. As man does not get pregnant, he is not liable to the conditions which women, being female, suffer. Afterwards a woman may breast-feed the baby she bore. Breast-feeding continues for about two years. Breastfeeding means that a woman is so inseparable from her baby that her activity is seriously reduced. She becomes directly responsible for another person whom she assists in his or her biological functions; without this assistance that person would die. The man, on the other hand, neither conceives nor breast-feeds. End of gynaecological statement!

All these innate characteristics form differences because of which men and women are not the same. These characteristics in themselves are the realities that define male and female, men and women; they assign to each of them a different role or function in life. This means that men cannot replace women in carrying out these functions. It is worthy of consideration that these biological functions are a heavy burden, causing women great effort and suffering. However, without these functions which women perform, human life would come to an end. It follows that it is a natural function which is neither voluntary nor compulsory. It is an essential function, without which human life would come to a complete halt.

Deliberate interventions against conception form an alternative to human life. In addition to that, there exists partial deliberate intervention against conception, as well as against breast-feeding. All these are links in a chain of actions in contradiction to natural life, which is tantamount to murder. For a woman to kill herself in order not to conceive, deliver and breast-feed is within the realm of deliberate, artificial interventions, in contradiction with the nature of life epitomized by marriage, conception, breast-feeding, and maternity. They differ only in degree.

To dispense with the natural role of woman in maternity – nurseries replacing mothers – is a start in dispensing with the human society and transforming it into a merely biological society with an artificial way of life. To separate children from their mothers and to cram them into nurseries is a process by which they are transformed into something very close to chicks, for nurseries are similar to poultry farms into which chicks are crammed after they are hatched. Nothing else would be as appropriate and suitable to the human being and his dignity as natural motherhood. Children should be raised by their mothers in a family where the true principles of motherhood, fatherhood and comradeship of brothers and sisters prevail, and not in an institution resembling a poultry farm. Even poultry, like the rest of the members of the animal kingdom, need motherhood as a natural phase. Therefore, breeding them on farms similar to nurseries is against their natural growth. Even their meat is artificial rather than natural. Meat from mechanized poultry farms is not tasty and may not be nourishing because the chicks are not naturally bred and are not raised in the protective shade of natural motherhood. The meat of wild birds is more tasty and nourishing because they are naturally fed. As for children who have neither family nor shelter, society is their guardian, and only for them, should society establish nurseries and related institutions. It is better for them to be taken care of by society rather than by individuals who are not their parents.

If a test were carried out to discover whether the natural propensity of the child is towards its mother or the nursery. the child would opt for the mother and not the nursery. Since the natural tendency of a child is towards its mother, she is the natural and proper person to give the child the protection of nursing. Sending a child to a nursery in place of its mother is coercive and oppressive and against its free and natural tendencies.

Natural growth for all living things is free and healthy growth. To substitute a nursery for a mother is coercive action against free and sound growth. Children who are shipped off to a nursery are consigned compulsorily or by exploitation and simple-mindedness. They are driven to nurseries purely by materialistic, and not by social, considerations. If coercion and childish simple-mindedness were removed, they would certainly reject the nursery and cling to their mothers. The only justification for such an unnatural and inhuman process is the fact that the woman is in a position unsuitable to her nature, i.e., she is compelled to perform duties which are unsocial and anti-motherhood.

A woman, whose created nature has assigned to her a natural role different from that of man, must be in an appropriate position to perform her natural role.

Motherhood is the female’s function, not the male’s. Consequently, it is unnatural to separate children from their mothers. Any attempt to take children away from their mothers is coercion, oppression and dictatorship. The mother who abandons her maternity contradicts her natural role in life. She must be provided with her rights, and with conditions which are non-coercive, unoppressive and appropriate to her natural role. She can then fulfill her natural role under natural conditions. If the woman is forced to abandon her natural role regarding conception and maternity, she falls victim to coercion and tyranny. A woman who needs work that renders her unable to perform her natural function is not free and is compelled to work by need, and “in need, freedom is latent”.

Among suitable and even essential conditions which enable women to perform their natural role, which differs from that of men, are those very conditions which are proper for a human being who is incapacitated and burdened with pregnancy. Bearing another human being in her womb lessens her physical ability. It is unjust to place such a woman, in this stage of maternity, into circumstances of physical work incompatible with her condition. For pregnant women to perform such physical work is tantamount to punishment for their betrayal of their maternal role; it is the tax they pay for entering the realm of men, which is naturally alien to their own.

The belief, even if it is held by a woman, that she carries out physical labour of her own accord, is not, in fact, true. She performs the physical work only because a harsh materialistic society has placed her (without her being directly aware of it) into coercive circumstances. She has no alternative but to submit to the conditions of that society, even though she may think that she works of her own accord. In fact, the alleged basis that “there is no difference in any way between men and women”, deprives woman of her freedom.

The phrase “in any way” is a monstrous deception. This idea will destroy the appropriate and necessary conditions which constitute the privilege which women ought to enjoy apart from men in accordance with their distinctive nature, and upon which their natural role in life is based.

To demand equality between man and woman in carrying heavy weights while the woman is pregnant is unjust and cruel. To demand equality between them in fasting and hardship while she is breast-feeding is unjust and cruel. To demand equality between them in any dirty work which stains her beauty and detracts from her femininity is unjust and cruel. Education that leads to work unsuitable for her nature is unjust and cruel as well.

There is no difference between men and women in all that concerns humanity. None of them should marry the other against his or her will, or divorce without a just trial or mutual agreement. Neither should a woman remarry without such agreement or divorce; nor a man without divorce or consent. The woman is the owner of the house because it is one of the suitable and necessary conditions for a woman who menstruates, conceives, and cares for her children. The female is the owner of the maternity shelter, which is the house. Even in the animal world, which differs in many ways from that of the humans, and where maternity is also a duty according to nature, it is coercive to deprive the female of her shelter and the offspring of their mother.

Woman is female. Being female means she has a biological nature that is different from that of the male. The female’s biological nature, differing as it does from that of the males, has imparted to women characteristics different from those of men in form and in essence. A woman’s anatomy is different from that of a man’s just as the female differs in plants and animals. This is a natural and incontrovertible fact. In the animal and plant kingdoms, the male is naturally created strong and aggressive, while the female is created beautiful and gentle. These are natural and eternal characteristics innate to living creatures, whether they are called human beings, animals or plants.

In view of his different nature and in line with the laws of nature, the male has played the role of the strong and striving not by design, but simply because he is created that way. The female has played the role of the beautiful and the gentle involuntarily because she was created so. This natural rule is just, partly because it is natural, and partly because it is the basic rule for freedom. All living creatures are created free and any interference with that freedom is coercion. Not to adhere to these natural roles and to lack concern for their limits amounts to a wanton act of corruption against the values of life itself. Nature has been designed to be in harmony with the inevitability of life, from what is being to what will become. The living creature is a being who inevitably lives until it is dead. Existence between the beginning and the end of life is based on a natural law, without choice or compulsion. It is natural. It is natural freedom.

In the animal, plant and human realms, there must be a male and a female for life to occur from its beginning to its end. Not only do they exist but they have to exercise, with absolute efficiency, the natural role for which they have been created. If their role is not being efficiently performed, there must be some defect in the organization of life caused by historical circumstances. This is the case of societies almost everywhere in the world today as they confuse the roles of men and women and endeavour to transform women into men. In harmony with nature and its subsequent purpose, men and women must be creative within their respective roles. To resist is retrogressive; it is directed against nature and destroys the basis of freedom, for it is hostile to both life and survival. Men and women must perform, not abandon, the roles for which they are created.