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What The Communitarians Stand For

by Niki Raapana, revised 12/04/05

Table of Contents

Communitarian Quotes
Political Communitarianism
Where does the Communitarian Network stand on religion?
What Is Racial Communitarianism?
Articles About Commmunitarianism
New Democrats Are Communitarians
Presidential Supporters of Communitarianism
Amitai Etzioni
A Few Good Overviews
American Opinions
Ties To Marxism
Ties To Theosophy
Ties To Agenda 21
Ties to Compulsory Service
In the ACL's Opinion
Communitarian Concepts NEW!
Sample Communitarian Programs

Communitarian Quotes

"We establish for the moment a new world order. 11 September 2001 everything changed."
Amitai Etzioni on July 26, 2003 in an interview with Afghan Mania in Germany.

"The world needs a new global architecture, additional layers of governance, to deal with issues that neither nations nor traditional forms of intergovernmental organizations can cope with."
Amitai Etzioni at September 7th, 2004 conference at the Hague titled, "Europe, A Beautiful Idea"

"Communitarianism (Idea and Movement in politics) - With the demise of true socialism as a viable intellectual force, communitarianism is now the most active philosophical opposition to libertarianism. Communitarianism is usually presented in a vague terms, but it is probably best understood as a mild form of collectivism or "democratic socialism". Communitarianism has had some influence in the realm of practical politics, as witness the fact that Hillary Clinton is reputed to admire many communitarian thinker." From the The Ism Book

'New Democrats' offer moderates their version of 'compassionate conservatism' by Matthew DeFour, Northwestern University (also home to ABCD). "The theory is based on a two-dimensional political grid that rejects the one-dimensional, liberal-conservative spectrum. It’s explained in detail on a Web site Janda created,, which also offers a self-test to determine where you fall on the grid. Janda has found that the average American voter is a communitarian, yet it’s the only category that doesn’t have its own political party. He also saw many similarities between communitarian views and the Third Way."

"The Communitarian Network is a coalition of individuals and organizations who have come together to shore up the moral, social, and political environment. We are a nonsectarian, nonpartisan, transnational association...The Communitarian Network investigates issues and policies such as the balance between rights and responsibilities in society, community justice, multiculturalism, the community's moral voice, and developing global society." See also: Communitarianism Explained, and The Just Third Way: Basic Principles of Economic and Social Justice by Norman G. Kurland, President, Center for Economic and Social Justice, Presented at the Fifth Annual Conference of the Center for the Study of Islam and Democracy (CSID), Wyndham Washington Hotel, Washington, D.C., May 28-29, 2004.

Intentional Community: An Index of Resources at Progressive

262. "Nation in need of community values" by Amitai Etzioni in The London Times, (February 20, 1995), posted at The Communitarian Network. "Communitarian thinking is not an American import. Its roots sprout from ancient Greece and the Old and New Testaments.(I was trained by Martin Buber in Jerusalem.)While each society must evolve its own communitarian answers, the challenges are similar. Man and woman do not live by bread alone; it is unwise to believe that all we need is economic rehabilitation. We require our daily acts to be placed into a context of transcendent meaning and their moral import made clear."

Progressive Policy Institute Overview Description.
The Politics of Power: a Life History of the Party System explains the Third Way in Great Britain.

The Stanford Encylopedia of Philosophy explains how it evolved:"Modern-day communitarianism began in the upper reaches of Anglo-American academia in the form of a critical reaction to John Rawls landmark 1971 book A Theory of Justice. Drawing primarily upon the insights of Aristotle and Hegel, political philosophers such as Alasdair MacIntyre, Michael Sandel, Charles Taylor and Michael Walzer disputed Rawls assumption that the principal task of government is to secure and distribute fairly the liberties and economic resources individuals need to lead freely chosen lives." (Note: Aristotle used logic, Hegel distorted logic, and Marx expanded on Hegel's distortion.)

More good quotes

"Global governance has been criticized for many reasons, some of which are more compelling than others. For instance, it is said that such governance violates old-fashioned notions of national sovereignty,9 which Professor Dinh defines well. However, the notion of national sovereignty is neither God-given nor part of human nature. Instead, as Professor Dinh correctly points out, global governance was something concocted in the seventeenth century to stop religious wars, which entailed the intervention of one ruler in the internal affairs of other communities." by Amitai Etzioni, pdf file at GWU, On the Need For More Transnational Capacity.

"Healthy communities are built upon two pillars of equal strength and necessity: a respect for the freedoms of individuals and a commitment to the common good. In order for our society to continue and to flourish, all of its members must work toward this balance between rights and responsibility-including children." Amitai Etzioni blog March 2005, Educating for Freedom and Responsibility.

"Officials recognize that these vaccines will harm a small percentage of (genetically susceptible) individuals, but it is for the common good. The communitarian code posits that it is morally acceptable, if necessary, to sacrifice a few for the good of the many. Or as one observer more bluntly puts it, "Individual sheep can be sheared and slaughtered if it is for the welfare of their flock." This information is provided by a natural health website.

"I am speaking of a new engagement in the lives of others, a new activism, hands-on and involved, that gets the job done. We must bring in the generations, harnessing the unused talent of the elderly and the unfocused energy of the young.... I have spoken of a thousand points of light, of all the community organizations that are spread like stars throughout the Nation, doing good." The Inagural Address of President George Bush 1989. Yale Avalon Law Project.

"Bush's inaugural address," said George Washington University professor Amitai Etzioni, a communitarian thinker, "was a communitarian text, full of words like 'civility,' 'responsibility' and 'community.' That's no accident. Bush's advisers consulted on the speech with Putnam." Washington Post Staff Writer Dana Milbank, February 01, 2001 "Needed: Catchword for Bush Ideology, 'Communitarianism' Finds Favor"

"The President of the United States of America [Clinton] awards this National Humanities Medal to Robert N. Bellah for his efforts to illuminate the importance of community in American society. A distinguished sociologist and educator, he has raised our awareness of the values that are at the core of our democratic institutions and of the dangers of individualism unchecked by social responsibility." [emphasis added] A Biography of Robert Bellah.

"The First Amendment's disestablishment clause is not a foreign policy tool, but a peculiarly American conception. Just because the American government is banned from promoting religion within the United States does not mean that the State Department and the Pentagon cannot promote religion overseas in societies that are undergoing profound societal changes. This last point is crucial: Overseas we are participating as a key architect and builder of new institutions; we are in what social scientists call "the design business." This is quite distinct from what we do at home: shoring up a solid social structure designed two centuries ago, careful not to rock the foundations or undermine the pillars on which it stands. In Iraq, Afghanistan, and many other Third World countries, we participate in the ground-breaking, foundation-laying stage, one in which elements we can take for granted at home - such as a thriving religious life within civil society - must be provided." [emphasis added] Amitai Etzioni quoted on

"What then is the answer? If the question is how can we run a sustainable and just consumer-capitalist society, the point is that there isn't any answer. We cannot achieve a sustainable and just society unless we face up to huge and radical transition to what some identify as The Simpler Way, that is to a society based on non-affluent but adequate living standards, high levels of self-sufficiency, in small scale localised economies with little trade and no growth, to basically co-operative and participatory communities, to an economy that's not driven by market forces and profit, and most difficult of all, a society that's not motivated by competition, individualism, and acquisitiveness. Many have argued that this general vision is the only way out of the mess we're in." What is our biggest problem? by Ted Trainer. Extract from Ockham's Razor, ABC Radio National, 27 Nov 2005. (The Simpler Way is another new term for the communitarian's U.N. Local Agenda 21 Programme and the "mistaken for communists" international communitarian Vision 2020.) Editor of Raise the raised objections to this citation. His email and our response posted at bottom of old home page.

Political communitarianism

Added on October 22, 2005 -- provides a list of links called: "Mentioned In: communitarian is mentioned in the following topics: Anabaptists (in church, Protestantism); analytic philosophy; Anglicanism; Balkan Action Committee; Bill O'Reilly (commentator); Brussels-Capital Region; Charles Taylor (philosopher); Christian anarchism; Christian Democratic Party (Uruguay); Christian Democratic Party of Chile; Coalition to Stop Gun Violence; consociationalism; Danite; Democracia Popular (Ecuador); Deng Xiaoping; Earth First!; Ebionites; Erich Fromm; Falconist Party; George Grant; Goh Keng Swee; Grateful Dead, The (music, United States); Harry Clay Trexler; History of the Latter Day Saint movement; History of the People's Republic of China; History of the People's Republic of China (2/4); Idiotarian; Ismaili; John B. Cobb; John Forbes Nash; John Macmurray; Kwame Gyekye; Law of Consecration; liberal democracy; Luberon; moderate; New Harmony, Indiana; New World Order (conspiracy); political economy; political spectrum; post-colonialism; radical middle; Rigdonite; Social ecology; social theory; spiral dynamics; Timeline of Western philosophers; Zapatista Army of National Liberation; Álvaro Uribe; Área Metropolitana de Lisboa." I have to read every one of these now. ~ed.

The Six Waves of Communitarianism: A History by A. Allen Butcher:

1st Wave: 1600s and 1700s: Spititual and authoritarian; German/Swiss Pietist and English Separatist.
2nd Wave: 1840s: Secular: Anarchist Socialist, Associationist, Mutualist Cooperative, Owenite, Perfectionist. Religious: Christian Socialist, Adventist.
3rd Wave: Crested in the 1890s:(50 years after the 2nd wave) Hutterite, Mennonite, Amish, and first Georgist single-tax colony.
4th Wave: 1930s:(40 years after the 3rd wave) New Deal Green-Belt towns, Catholic Worker, Emissary, School of Living.
5th Wave: 1960s: (30 years after the 4th wave) Peace/ecology/feminism.
6th Wave: 1990s: Cohousing, ecovillages, various networks.

Falconist Party created in 2003.

Partial list of people associated with the Project For The New American Century.

Thousands of communitarian programs and laws have been introduced into American communities, and hundreds of elected representatives embrace the new ideology. Communitarian law is the foundation for international communitarian sustainable development programmes under U.N. Local Agenda 21.

"The Socialist Alliance programme is the foundation upon which everything else is built, including in time our exact organisational forms and constantly shifting tactics. The programme links our continuous and what should be all-encompassing agitational work with our ultimate aim of a communitarian, or communist, system. Our programme thus establishes the basis for agreed action and is the lodestar, the point of reference, around which the voluntary unity of the Socialist Alliance is built and concretised. Put another way, the programme represents the dialectical unity between theory and practice." Posted by Towards a common Socialist Alliance programme Weekly Worker 368, January 25 2001. See also: 5. The transition to the communitarian system in the same issue of Great Britain Communist Party's Weekly Worker.

Thomas Aquinas may have coined the term The Third Way in the 13th century, but today Communitarianism is the most powerful legal and justice theory in the world. Hidden from the average person, it's rarely mentioned by the mainstream press. As a combination of the ideals of the farthest right and the farthest left, the philosophy is fully exportable and is also the basis for the reinvented governments of Afghanistan and Iraq. It looks like the French are following Third Way Think Tanks. We wonder how many educated Iraqis are left who have a historical awareness of the devastating new development of such an old obscure idea. World Wide Words confirms the term is not new, and helps explain how long communitarians have practiced ways to blur and confuse the lines between all political ideologies. There must be conflict and confusion to create consensus in a new (and constantly evolving) global government system.

A third choice for Virginians The Virginian-Pilot © November 19, 2004.

Communitarian Solutions.

Communitarianism and the future of social policy by Gordon Hughs, The Open University.

Communitarians balance national laws against the undefinable notion of an international "community." It eliminates U.S. Constitutional Law. U.S. law protects individuals from the state and the majority. Communitarians expand government authority over individuals and grant unrestricted power over individuals to a minority of malcontents. Also referred to as Civil Society (a freemason term) and The Third Way (a Marxist Platform), the entire philosophy is based on vague notions of what constitutes a "good society." The key ingrediant to all communitarian thinking is the use of undefinable words and phrases, Marxist concepts of morality, and conflicting "values." As with everything based in Marxist rhetoric, communitarians change their strategy and propaganda depending on the targeted nationals.

The New Golden Rule: Community and Morality in a Democratic Society. - book reviews National Review, March 10, 1997 by John Fonte. "THERE is no doubt that the philosophical outlook called communitarianism has influenced politics in the West. Some of its major tenets have been advanced by Bill Clinton in America and Tony Blair in Britain. Described by its promoters as a "movement" (it's not: it has no popular support or mass membership), communitarianism is a public philosophy developed by a small coterie of academics who have attempted to recast American liberal-Left and European social-democratic ideologies into a new "centrist" mold."

Update Oct 3, 2005 -- Where does the Communitarian Network stand on religion?

"Pope John Paul's great vision of communitarianism and a New Global Order has yet to receive the recognition it deserves in furthering the understanding that humanity is built on religious values, without which transformations in totalitarian regimes would have been impossible. The essence of communitarianism, as put forth by the Vatican, consists of seeking middle ground between Marxist collectivism and rigid individualism and capitalism. Phillips traces the history of communitarianism through Aristotelian and Judeo-Christian writings, clarifying the proper function of the community in helping individuals help themselves by mobilizing church resources and countering anti-religious movements such as Nazism and communism. Communitarianism presents an encouraging universal notion of freedom, transcending the one-sided stances of Marxism and libertarian capitalism and promoting the vision of a unified human destiny." Communitarianism, the Vatican, and the New Global Order by Robert L. Phillips, Carnegie

Here's an interesting side to the Communitarian Network we at the ACL haven't spent much time looking into. The Relationship of Religion to Moral Education in the Public Schools(1) Prepared By Warren A. Nord and Charles C. Haynes. It appears members of the Communitarian Network have come out in force against a group of Christians called The National Council on Bible Curriculum in Public Schools who designed a study course that actually uses the Bible as the textbook. Public School Bible Course Under Attack By Josh Montez, August 3, 2005. The Communitarian "religious-left" opponents don't disagree with the "religious-right" that the Bible can be legally studied in public schools (as long as it's not used to "indoctrinate"), the progressive communitarians just think that Bible students should study the Bible without using a Bible to study it. They also think they should be the ones to control the curriculum.

What interest does the Communitarian Network have in teaching their own version of a Bible Curriculum in American schools? What is the Texas Freedom Network, "a mainstream voice to counter the religious right"? Why does a keyword search for the term communitarian show nothing about it on their website? Their "about" page explains: "Founded in 1995, the Texas Freedom Network is a nonpartisan, grassroots organization of more than 23,000 religious and community leaders. Based in Austin, the Texas Freedom Network acts as the state's watchdog, monitoring far-right issues, organizations, money and leaders." Communitarianism is not nonpartisan (it's the Third Way) and as we've proven, it's definitely not "grassroots." So if they're not communitarians, why is the Communitarian Network featuring their research?

Twisting Truth through Group Consensus Using the Bible to promote inter-faith "dialogue" and "common ground" by Berit Kjos, 2001 explores the connections between Charles Haynes and the United Nations and the tricky way the communitarians are enlisting Christian supporters. We'll be getting back to this whole religious aspect very deserves a lot more attention. A lot of the links she used are gone but she provides some very easy to understand charts that compare the new global religion to the Bible.

Then there's the Sanhedrin courts aspect

Rabbi Adin Even-Israel Steinsaltz Elected to Head Sanhedrin 14:51 Jun 23, '05 / 16 Sivan 5765, By Ezra HaLevi, Israeli National News. "Also present at the meeting on Monday, though not seated in the 71-seat semi-circular row of chairs, was famed archaeologist Dr. Vendyl Jones. He is working with the Sanhedrin to establish a system of courts for non-Jews adhering to the Seven Laws of Noah, which the Torah obligates all of humanity to follow. One of those laws is to establish courts of justice. A high court has been established by the Sanhedrin for such purposes, and a subsidiary of that court will soon be established in the United States as well." [emphasis added]

Sanhedrin Moves to Establish Council For Noahides 01:39 Sep 29, '05 / 25 Elul 5765, By Ezra HaLevi at ""Never before in recorded history have B'nei Noach come together to be ordained by the Sanhedrin for the purpose of spreading Noahide observance of laws," Bar-Ron said. "This is the first critical step of bringing about the ultimate flowering of the brotherhood of mankind envisioned by Noach, the father of mankind."

"The Seven Laws of Noah are:
Shefichat damim - Do not murder.
Gezel - Do not steal or kidnap.
Avodah zarah - Do not worship false gods/idols.
Gilui arayot - Do not be sexually immoral (engage in incest, sodomy, bestiality, castration and adultery)
Birkat Hashem - Do not utter G-d's name in vain, curse G-d or pursue the occult.
Dinim - Set up righteous and honest courts and apply fair justice in judging offenders and uphold the principles of the last five.
Ever Min HaChai - Do not eat a part of a live animal.

For more information email the Sanhedrin's secretary at:"

Is Jesus Christ considered a false god or idol according to Avodah zarah under the Seven Laws of Noah?

And then there's the Catholic opinions, some of whom are also communitarians

"In other words, prayer rugs can be purchased with federal funds to accommodate suspected Muslim terrorists in Guantanamo Bay, and Jewish chapels can be built with federal monies, but Christian kids can't sing 'Silent Night' in the classroom. Got it everyone?" JEWISH CHAPEL BUILT WITH FEDERAL FUNDS: NO OUTCRY FROM ADL, ACLU or AU, by Catholic League president William Donohue, September 15, 2005.

"In a passage that is notable for its vagueness, Azevedo says that the CEBs should be the basis for a new communitarianism that rejects the two "bankrupt" models and systems "that are now polarizing the world," capitalism and Marxist socialism. This communitarianism is to be "a dialectical synthesis, a new creation, superimposing itself on thesis and antithesis rather than retrieving them." The passage illustrates the controversy in Latin American Catholicism between those who continue to endorse the "third-position-ism" (tercerismo) of Catholic social teaching and those (including all liberation theologians that I know of) who believe that only socialism can be in accord with Christian values." Theology Today-Basic Ecclesial Communities in Brazil: The Challenge of a New Way of Being Church By Marcello deC. Azevedo, S.J.Washington, D.C., Georgetown University Press, 1987. 304 Pp.

Obviously, this will require a lot more study since at least one of the key players in this nonpartisan dialectic is on both "sides" of the fence. Family Research Council President Tony Perkins endorses and assists the National Council on Bible Curriculum, while the founder of the Family Research Council, Gary Bauer (Our American Values), was a keynote speaker at the Stand Up for Israel Awards dinner of the International Fellowship of Christians and Jews on Wednesday, September 28th in Washington, DC in the ballroom of the JW Marriott hotel. "Bauer gave the best speech of the evening followed in rank order of performance by Joe Lieberman, Eckstein, Guiliani and dethroned House GOP majority leader Tom DeLay "how was your day-I hope better than mine."// Bauer was trenchant on the threat of Islamofacism and the importance of the steadfast friendship between the US and Israel. His send up on the founding Pilgrim fathers anthem of "the two shining cities on the hill"-was magnificent. His closing clarion call resonating with the IFCJ audience: "The way to defeat an enemy who worships death is to rededicate ourselves to a God who tells us to choose life ... He is the author of our liberty."

Then there's the whole quietly implemented Judaic (Talmudic) Law Institute issue combined with the much publicized ACLU v. the Ten Commandments decisions just handed down by the U.S. Supreme Court. It all fits neatly into the communitarian agenda, almost like it's part of the same propaganda package. (No wonder I avoided the religious dialectical conflicts for so long.)

What is Racial Communitarianism?

Daughters of France, Daughters of Allah by Marie Brenner in Vanity Fair, April 2004: "A new code word for anti-Semitism has entered the language— "communautarisme"—and Ramadan has been instrumental in its spread. Last October he submitted an editorial to Le Monde and the leftist newspaper Libération entitled ³Critique of the (New) Communitarian Intellectuals²—meaning Jews. To Americans, communautarisme may sound benign, but it is in fact a new way of labeling and identifying separateness—who is a Jew, who is a Muslim—and that concept goes against every principle of the French Republic. Both newspapers turned Ramadan's editorial down, but he promptly posted it on the Web site, the most important Muslim Web site in the country. It read in part, "There is a phenomenon which muddies the facts. For several years (even before the second intifada), French Jewish intellectuals, who until then had been considered universalist thinkers, started from the national as well as international point of view to develop analyses that were more and more influenced by a communitarian concern, which tends to minimize the importance of defending universal principles of equality and justice." The communitarians cited included some of France¹s most distinguished intellectuals‹philosophers Alain Finkielkraut and Bernard-Henri Lévy and former health minister Bernard Kouchner. During his debate with Ramadan, Sarkozy confronted him on this point. ³My text is not anti-Semitic,² Ramadan said. ³I condemn anti-Semitism with dire resolve.² On the subject of the stoning of women, he was less conclusive: ³I have asked ... for a moratorium to enable a true debate among Muslims,² he said, which caused a furor in the French press."

Articles About Communitarianism

Artyku?y rok 2005 has a great list of communitarian links.

I or We?, by Michael D'Antonio, Mother Jones, May-June 1994:

The Two Voices of Erich Fromm:The Prophetic and the Analytic by Michael Maccoby,Published in: Society, July/August. This article is adapted from a lecture given at the Erich Fromm International Symposium, Washington, DC, May 6 1994.

"The New World Order, Incorporated: The Rise of Business and the Decline of the Nation State," by Viven A. Schmidt,Daedalus, Vol. 124, no. 2 (Spring 1995).

The Individual and the Community by Tibor R. Machan Published in The Freeman: Ideas on Liberty - September 1991. "Communitarians wish to place community and individual on a collision course, saying there is some kind of balance that is needed between the rights of individuals and the rights of the community. But if we consider that “community” means simply a lot of other people than oneself, this makes for majority rule. And if we consider that such other people usually leave it to a few who will speak out in their behalf, we will have a few com munity representatives dictating to the rest of us what we must do and what our “responsibilities” are. "

The New Democrats

The New Democrats are Third Way communitarians. Here's the list of New Dems in American politics. President Bill Clinton embraced Communitarian values and was elected on a Communitarian platform (although few Americans know this about him). The New Covenant: Responsibility and Rebuilding the American Community, Remarks to Students at Georgetown University by Governor Bill Clinton on October 23, 1991.

We post updates on Senator Bayh's Third Way Senate bipartisan group at Bayh Watch.

American historian Anton Chaitkin explains the New Democrats/DLC in Why the Democratic Party Failed To Function in This Crisis.

The Third Way enjoys favor from both parties. (This partly explains why Democrats like Hilary Clinton and John Kerry support exporting violent overthrowing of foreign governments, and Bush and leading Right Wing Republicans support formerly Leftist programs like Community Service Laws and Faith-Based Initiatives. Senator Bayh's "new" Third Way bipartisan group includes Dem and Republican Senators, and it expands daily. Most American Mayors have embraced Communitarian values. We will experience more confusion as to what each party represents as American voters get closer to the next election, and to the final global solution.)

Presidential Supporters of Communitarianism

U.S. Presidents Johnson, Carter, Clinton, Bush Sr. and Bush Jr. helped former USSR President Mikhail Gorbachev (of Green Cross Intl.) and German Prime Minister Gerhard Shroeder fully incorporate the British Empire's (Rothschild's Bank) and Prime Minister Tony Blair's Labour-Zionist-Fabian agenda for rebuilding the world:

Clinton-Gore Rebuilding Communities
Bush Rebuilding Communities

Americans unknowingly adopted the "softer face of communism" under DLC candidate William Jefferson Clinton in 1992. Clinton and the Promise of Communitarianism (1991), by William Galston, listed by the Communitarian Network's bibliography.

Clinton, Etzioni and communitarianism, American progressive sociologists call communitarianism "fascist" on PSN threads, June 1995.

"Housing Secretary Henry Cisneros and White House domestic adviser William Galston have come out in favor of the communitarian agenda, and Sen. Bill Bradley goes so far as to say that communitarianism "promises to shape a new political era in much the way progressivism reshaped our nation a century ago..... As a consequence, people are beginning to think critically about what it means to translate such fuzzy, feel-good rhetoric into action.

"This is the Clinton administration's version of 'family values,' something vague and moralistic that everyone supports but no one seems to be able to define,"
says Professor Walker. "I suspect that what the communitarians, and especially Etzioni, really want is to be influential with the White House. If that's an accomplishment, then they may already be achieving something."
[emphasis added]

President George Bush Jr. carries on the communitarian torch his father carried before him.

George W. Bush on Principles and Values,

Bush Plans Values-Based Initiative to Rev Up Agenda by Mike Allen, Washington Post Staff Writer, July 29, 2001. The Washington Post, posted by GWU:

Amitai Etzioni is the founder of "American" Communitarianism.

(See also ACL: Amitai Etzioni)

Needed: Catchword For Bush Ideology; 'Communitarianism' Finds Favor by Dana Milbank, The Washington Post, February 1, 2001:

Officials said they see the program as an ambitious successor to the "thousand points of light," the private efforts to solve public problems that Bush's father saluted in his 1988 acceptance speech at the Republican National Convention. In office, Bush's father conferred a Daily Point of Light Award. Strategists in the new Bush administration recommend that "rather than officially designating Communities of Character, use heroes to tell the story."

Bush aides are researching such options as encouraging public service announcements that salute the community work of movie stars and opinion leaders, and working with news organizations to develop "profiles in character" about worthy citizens.

The project is built on the communitarian philosophy, which aims to bolster the foundations of civil society -- including families, schools and neighborhoods -- and foster a commitment to the welfare of the community.

Amitai Etzioni, a George Washington University sociologist who founded the communitarian movement in 1990 and has been consulted by the Bush administration, said the plans reflect "the better Bush." But Etzioni said the White House would have to be subtle in its approach for the plans to be successful.[emphasis added]

"We are all exposed to a wide variety of moral voices -- the media, Hustler, corporations," Etzioni said. "It is part of the job of the president to add his voice, as long as it is exhortation, not legislation. It's one thing to tell what you think. It's another thing to shove it down their throat. That's what they do in Iran.""

Dictionary and Wikipedia Definitions


Main Entry: com·mu·ni·tar·i·an
Pronunciation: k&-"myü-n&-'ter-E-&n
Function: adjective
: of or relating to social organization in small cooperative partially collectivist communities
- communitarian noun
- com·mu·ni·tar·i·an·ism -E-&-"ni-z&m/ noun

An older description from Wikipedia the Free Encylopedia:"Communitarianism as a philosophy began in the late 20th century, opposing aspects of liberalism and capitalism while advocating phenomena such as civil society. Not necessarily hostile to liberalism in the contemporary American sense of the word, communitarianism rather has a different emphasis, shifting the focus of interest toward communities and societies and away from the individual. Communitarians believe that the value of community is not sufficiently recognized in liberal theories of justice."

A Few Good Communitarian Overviews

What On Earth Is Communitarianism? by Alan Whitehead, Nov 1997.

communitarianism at the informal education hompage.

The Everything Expert by Robert S. Boynton, June 26, 2003, posted by The Nation. Very nice overview of communitarianism and some background on Amitai Etzioni. Interesting perspective on why the author thinks it never caught on. Nothing here about communitarian laws, policies or programs.

Liberty and Community Online by Barry Fagin, Department of Computer Science, US Air Force Academy

Who are the New Communitarians, What do They Want, and Why Study Them? For the Course: Contemporary Issues in Western Social Thought, Master of Liberal Arts Colloquium, Washington University, Fall, 1993, by Greg Warnusz, who was "amused" to find his largely pro-communitarian paper at our Anti-Communitarian League website. We post all viewpoints on communitarianism at this site, and we especially appreciate academic views like his; they prove our point that communitarianism exists.

Notes on Communitarianism University of Missouri, Philosophy 213, R.N. Johnson.

John Macmurray, Writers Try to Describe the Radical Middle. This is the MOST comprehensive website devoted to all the variations on Third Way thinking we've found. What a wonderful collection of quotes that help define the entire Third Way political evolution of ideas that will bring us to the final Hegelian synthesis. Their writer's list includes many writers the ACL has quoted or referred to on the ACL site. The Radical Middle Newsletter's Great Radical Middle links and review of the world's 21st Century Political Manifestos totally backs up the ACL argument.

In American researcher's opinions

This ia a very well-written and well-referenced overview of the global communitarian agenda with links to all the major organizations on both sides of this argument: World Government Fronts, Psycho-social Change Agents - by Terry Melanson ©, Nov. 5th, 2004 at

American Freedom Press publishes several meticulously researched books on the global communitarian agenda and how it is changing the United States into a totalitarian dictatorship. Time Bomb:The Criminal Conspiracy to Create Chaos, to Sovietize America, and to Unleash the Horrors of 21st Century Totalitarianism details the United Nations coalition between the U.S., the Soviets and the Chinese. The book is explicit in its condemnation of the communitarians,

"who are known by various names--Communists, socialists, totalitarians, globalists, collectivists--" and doesn't pull any punches what-so-ever: "Communitarian ruling elitists are an unsavory assortment of serial killers, terrorists, gangsters, drug traffickers, and totalitarian demagogues with an insatiable appetite for power. They are out to rule the world. Their modus operandi is to feign compassion for the world's poor, redistribute the wealth from the productive to the nonproductive, and make all human beings totally dependent on a one-world communist state. This communitarian criminal cabal urges Americans and other peoples to turn away from individualism, stifle all personal aspects in themselves, and live selflessly in the service of the community. In order to strengthen communities and instill into Americans the communitarian morality, it promotes community organizations, community initiatives, character education, and a host of community-building policies. It preaches the principles of compassionate conservatism and promotes the policies and programs of the welfare state in order to transform self-reliant, independent individuals into helpless, submissive wards of the state." [p 15]

Dr. Strangehold: How the Republicans Stopped Worrying and Learned to Love the "Third Way." by Steve Farrell and Diane Alden, October 22, 1999,

Jim Edgar's dilemma, or the perils of 'third way' leadership by Jack Van Der Slik.

Berit Kjos of Kjos Ministries provides a good source page devoted to the philosophy, players and programs working to bringing us The Third Way and Communitarianism.

Navigating the Third Wave by Richard T. Ritenbaugh, Forerunner, "Prophecy Watch," January 1999.

Anti-war protesters are forfeiting their say in post-war foreign policy by Paul R. Hinlicky, Global Beat Syndicate, April 14, 2003 © New York University.

Commitarianism's Direct Ties to Marxism-Leninism

The National-Communist Alternative:

"Starting in 1960, the doctrine of the movement, "National-European Communitarism" whose social character was affirmed from the beginning, derived from national-communist positions. If in the first years of the movement, Thiriart would have a right-wing orientation (fundamentally Franco-Belgian) which feeds on virulent anti-communism, from 1960 on he affirmed the ideological positions that were in direct line with those that he would defend from the eighties on, under the generic name of "the Euro-Soviet School". [This called for] the creation of a Great Europe [extending] from Dublin to Vladivostok, National-communism and a collaboration between the USSR and Western Europe. In 1962 Thiriart wrote: "In my view, there are big chances that in the next twenty-five years the following blocks may be formed: the two Americas (subsequently he would return to the idea of seeing a Latin America liberated from the Yankees), the Asian block, China-India, and the Europe-Africa- U.S.S.R. block which would allow us to no longer write about 'from Brest to Bucharest' but about 'from Brest to Vladivostok'. Geopolitics is already underlining this future" (18)."

"After the definitive elimination of the right-wing sector of the organization in 1964, Thiriart would lead Young Europe in a direction in which two general orientations dominate: on one hand, radical anti-Americanism and, on the other, a progressive approach to national-communist positions. Thiriart sees Communitarism as surpassing communism and not as its opponent, this is a typical national-Bolshevik posture. In 1965, he defined Communitarism as "national-European socialism" and he added that "in the mid century, communism will become, wanting it or not, Communitarism" (19). In this, history has had to agree with him given that before the fall of the Soviet block, the economic reforms that were introduced in Hungary and Romania took communist economy towards Communitarism (20)."

Communitarianism's Direct Ties to Theosophical Movements

George Bush Senior's innagural address to Yale Law School in 1989:

America is never wholly herself unless she is engaged in high moral principle. We as a people have such a purpose today. It is to make kinder the face of the Nation and gentler the face of the world. My friends, we have work to do. There are the homeless, lost and roaming. There are the children who have nothing, no love, no normalcy. There are those who cannot free themselves of enslavement to whatever addiction--drugs, welfare, the demoralization that rules the slums. There is crime to be conquered, the rough crime of the streets. There are young women to be helped who are about to become mothers of children they can't care for and might not love. They need our care, our guidance, and our education, though we bless them for choosing life.

The old solution, the old way, was to think that public money alone could end these problems. But we have learned that is not so. And in any case, our funds are low. We have a deficit to bring down. We have more will than wallet; but will is what we need. We will make the hard choices, looking at what we have and perhaps allocating it differently, making our decisions based on honest need and prudent safety. And then we will do the wisest thing of all: We will turn to the only resource we have that in times of need always grows--the goodness and the courage of the American people.

I am speaking of a new engagement in the lives of others, a new activism, hands-on and involved, that gets the job done. We must bring in the generations, harnessing the unused talent of the elderly and the unfocused energy of the young. For not only leadership is passed from generation to generation, but so is stewardship. And the generation born after the Second World War has come of age.

I have spoken of a thousand points of light, of all the community organizations that are spread like stars throughout the Nation, doing good. We will work hand in hand, encouraging, sometimes leading, sometimes being led, rewarding. We will work on this in the White House, in the Cabinet agencies. I will go to the people and the programs that are the brighter points of light, and I will ask every member of my government to become involved. The old ideas are new again because they are not old, they are timeless: duty, sacrifice, commitment, and a patriotism that finds its expression in taking part and pitching in. ([What is 1000 points of light?)

From the American

According to US News, the Washington Post and other sources, the campaign involves what writer Mike Allen described as "more emphasis on the presidential role of moral leader with a series of executive actions and legislative proposals designed to foster community spirit and family values..." A strategy plan for the new initiatives says that Bush should build upon his support base with religious groups, and stress issues that "unite Americans by focusing on children, quality of life and universally appreciated values."

Council on Foreign Relations-Bush, via dalla pazza Europa By Charles A. Kupchan. La Stampa, March 09, 2001

Communitarianism's Direct Ties to U.N. Local Agenda 21 Programme for Development


Newsletter of the Center for Economic and Social Justice Summer 1998 • Vol. 13 • No. 1.

Delimitation of the Places of communitarian Interest (LIC) of the Community of Madrid (Second part) (agreement) by María Asunción Martín Lou, Scientific staff for IEC. Financing administration: Environment Council (Community of Madrid) Duration: I. 2003 a XI.2003. MAIN RESEARCHERS: Dra. María A. Martín Lou y Dr. Javier Martínez Vega Key words: Cartography. LIC. Red Natura 2000. Community of Madrid. Ortofotos digitales. Escala 1/5.000. Other researchers from IEG: Pilar Echavarría Daspet, María Victoria González Cascón, Francisco Javier Martínez Vega.

Andreas Pettenkofer: Paradigmenwechsel in der politischen Ökologie? Zur deutschen Diskussion über die Lokale Agenda 21. 59 S:
This paper reports on the social science debate in Germany over the environmental policy program, 'Local Agenda 21' (LA 21). It attempts a preliminary reconstruction of the specific form the LA 21 processes have taken, and it tries to show how they deviate from the traditional West German notion of political ecology. The paper examines theoretical issues and questions that present themselves in light of this new phenomenonin particular, it considers the appropriateness of the modernization-theoretical perspective with which participants and observers have scrutinized LA 21. Contrary to their suppositions, the success LA 21 has enjoyed does not appear to have stemmed from fact that problems generated by differentiation processes has been resolved through a reasonable consensus based upon universal norms. It is more likely that particularistic instances have played a decisive roll in LA 21's success - not only in terms of calculated pursuit of selective benefits, but also in terms of the impacts of local identities, which can be more accurately described by using 'communitarian' concepts. Precisely because of this particularistic orientation, it appears that LA 21 represents a fundamental shift within German political ecology. (Author's abstract)

Local Agenda 21 in Ireland

How Communitarianism Ties to Compulsory National/Community Service Programmes

pdf-What Impact do liberal and communitraian approaches have on education, an African view.

20 Years of Gestalt in Argentina.

The Touareg "question' by Helene Claudot-Hawad. Hélène Claudot-Hawad is an ethnologist , researcher at the Centre National de la Recherche Scientifique and member of the Institut de recherches et d'études sur le monde arabe et musulman in Aix en Provence, France.

Community Involvement and Communitarian Theory by James Arthur.

In the ACL's opinion

Here's the ACL's Orwellian version of the communitarian's new dictionary.

We are convinced the current communitarian solution is based on unreasonable premises that created a false dilemma leading to a false conclusion. There is no factual basis or one shread of evidence to support the communitarian theory that humans and society are "constantly evolving." The only verifiable examples of government directed, responsive communitarian societies are the totalitarian states participating in the globalist movement toward creating a world justice system. Socialist Great Britain, communist controlled China, KGB controlled Russia, and "democratic Israel and Iraq" are the leading examples of the necessary changes required under the bogus Hegelian communist theory of natural social conflicts leading humanity directly to Third Way solutions. (This ACL concept is explained in The Historical Evolution of Communitarian Thinking.)

President Bush says we are working with Russia and China in ways we never have before, and he calls them both "free societies with the power to lift lives" (Bush State of the Union Speech Jan 2002). Ex-President Clinton told us in 1994, "In the last two years, despite the atmosphere of contentiousness and all the difficulty, more of the DLC agenda (defining the Third Way) was enacted into law and will make a difference in the lives of the American people than almost any political movement in any similar time period in the history of the United States."

Many of the DLC's programs and projects have been implemented since 1993, since Clinton created the President's Council on Sustainable Development (PCSD). The PCSD "answered the call" from the Earth Summit at Rio de Janiro in 1992 to use sustainable development laws to implement Local Agenda 21, which would eventually completely eliminate standard U.S. property and privacy rights. Even more incredible, the PCSD was a commitment to replace the U.S. Constitution with the anti-American Earth Charter.

Throughout the 1990s, one by one, U.S. federal, state, county and municipal agencies all across America changed their mission statements to support the United Nations ideal called sustainable development. When U.S. agencies adopted their new mission, they gave up our national power to U.N. international sustainable development law, referred to by U.N. speakers as "the environmental Ten Commandments."

Third Way laws are based on communitarian ideology that balances the U.S. Bill of Rights against the Communist Manifesto and the Talmud. Before you discount us as conspiracy theorists, try first looking just a little bit further, because ALL of this is easily verifiable, not only via ACL links to internet sources, but also by asking your own local public officals for their mission statements. If any government agency uses the phrases "sustainable, safe and livable, quality of life, prevention or (especially) holistic," you can trace the agency (and often the funding) directly to the communists in the U.N. Use your public disclosure laws to do a little checking around your own area. The harsh truth is, this new law is changing the entire face of formerly free America, perhaps forever.

Constitutional U.S. laws that "protect and maintain individual rights" are being balanced into oblivion by communitarians, and independent America is losing its heritage against the bogus theory of world communism. The communitarian "solution" is to CHANGE national laws and overrule national constitutions, and they claim the world is ready for their more moral assumption of power. Yet, and this is the part that makes the whole thing look like a stupid conspiracy theory, nobody is supposed to know it's happening, and the communitarians NEVER tell the regular citizens about it. We're never going to be asked to vote on it or be allowed inside elite academia and invited to debate the new laws.

Most Americans really have no idea about the DLC "agenda," and it is the rare American who can pronounce it, let alone explain the theory behind it. These changes to our reinvented government never make it to a public ballot after a full public disclosure and (possibly heated) debate. The communitarians can not withstand laymen's scrutiny, so their modus operandi is usually to discredit the scruntinizers as conspiracy theorists. (In the ACL's case, after all our documentation, they just ignore our direct attempts for public debate. We have no idea why the Communitarian Network links to us, or why Etzioni took us off his blog links.)

The communitarians work behind the scenes. Elite communitarian "thinkers" quietly slide their new laws inside projects and programs few regular folks will think (or dare) to question. And, just so you won't look any closer, (or open your mouth to ask one dumb question) the communitarians mask their fascist programs behind all kinds of lovely phrasing. The new phrases work so well that if you do speak up with a debateable question, it means you don't want to live in a "safe and healthy community." And since everyone has to agree in order to reach communitarian consensus, you will be shunned and excluded from the decision making "councils" that control the new districts. Go ahead and try, but the shifty communitarians will NEVER debate you because their programs are based entirely in a lie called communism.

Communitarianism is the synthesis in the Hegelian-Marxist dialectic. The Communitarian Platform is presented as the solution to the Marxist induced conflicts between the far-left and the far-right. Like their communist fathers, communitarians mask their fascist-totalitarian agenda behind lovely phrases like "civil society" and The Third Way. For many people, communitarianism is nothing more than an academic moral discussion. But in fact the communitarians have been advising our U.S. presidents since 1979, and their Marxist theories have been balancing national laws since 1993.

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Communitarian Concepts

from Canadian Education: Whose Values? Whose Rights? The Trinity Western University Case by J. Kent Donlevy,, University of Calgary.

Communitarianism is not a theory of the collective but is, fundamentally, a theory of people in relation with each other. Similar to the Aristotelian view that man qua man lives within the polis not outside and alone as the beasts, communitarians posit that society exists prior to the individual and that it creates the social self. Indeed, because society pre-exists the individual, it provides continuity of the life-world allowing the individual a place and time within which to function and exercise his or her capacities through the interaction with others resulting in interdependence. It is from this interdependence that the “primordial sources of obligation and responsibility” flow (Selznick, 1986, p. 5). To be sure, the me exists as a separate entity from the collective but the other part of the person, the I exists as the agent of “reflective morality” (p. 3).

This presupposes that the I has a morality which learns from the community through interactions with others. It is this sense of morality or of what is good held as a community value, that distinguishes, and indeed can transform, a community from a mere association or grouping of individuals. It is the community which defines the common good, the authoritative horizon, and seeks it. Communitarians believe that it is this “feeling of commitment to a common public philosophy which is a precondition to a free culture” (Kymlicka, 1990, pp. 122-3). It is thus the responsibility of those in the community to defend the common values when under attack by others from within as to fail to do so would result in the “debasement and decay” of the community values and ultimately the community itself (Dworkin, 1985, p. 230). In general, it is fair to say that communitarians believe that the freedoms and rights enjoyed by individuals, which are not denied but are circumscribed by society, flow from the common understandings or values accepted by the community. The enforcement of social values within the communitarian ideal is not physical force but rather persuasion and social opprobrium. Such an approach is possible as interrelationships are the grist to action within society and to be an outcast is so restrictive to the individual that he or she will, theoretically, stop the offending behaviour (Etzioni, 1998, p. xii).

Communities then share common meanings and values within their language and actions. The legitimization of the community’s values rests not on consent but from what sociologists call the implicated self which postulates that “our deepest and most important obligations flow from identity and relatedness, rather than from consent” (Selznick, 1986, p. 7). Surely, relatedness entails duties to others and it is within that context there arises the duty to respect the rights of others (Selznick, 1986, p. 11). Thus unlike liberalism which posits the primacy of autonomy and individual rights with few social restrictions, the thin social order; communitarianism states that a necessary precondition to freedom and rights is a society of common values which justifies many reasonable restrictions on the individual in order to protect those values, the thick social order. In other words, the real world is composed of interrelationships, which to function with any degree of consistency, require order and common values as preconditions. These relationships justify social rules to promote cohesion and the furtherance of its communal values.

Communitarians do not steam-roll over the individual, as the individual is respected and valued as an end in him or herself, and not simply a means to a collective end. Nor do communitarians seek to produce automatons to the collective will. Bellah (1998) states,

A good community is one in which there is argument, even conflict, about the meaning of the shared values and goals, and certainly about how they will be actualized in everyday life. Community is not about silent consensus; it is a form of intelligent, reflective life, in which there is indeed consensus, but where the consensus can be challenged and changed- often gradually, sometimes radically-over time. (p. 16)

Beiner (1992) describes the purpose of the communitarian society:

The central purpose of a society, understood as a moral community, is not the maximization of autonomy, or protection of the broadest scope for the design of self-elected plans of life, but the cultivation of virtue, interpreted as excellences, moral and intellectual. (p. 14)

In summation, communitarianism is about the individual living in community where the individual maintains his or her free will but where personage is formed through a common language, values and concepts which in turn frame the individual’s reality and cause him or her to related to that world, and the people in it, with the values of the community.

The Supreme Court of Canada applied two communitarian views to the case before it. The majority approached the values conflict from a “unity in plurality” position while the dissent argued for a “unity of community” approach.

In communitarian terms, the challenge to the Supreme Court was, as Etzioni (1996) suggests, “to point to ways in which the bonds of a more encompassing community can be maintained without suppressing the member communities”(p. 191). The Court had rejected what they feared as the tyranny of the majority, the idea that Canada is a “melting pot” of values, and preferred a mosaic of values. It is that ideal that Etzioni (1996) speaks of when he says, “as I see it, the image of a mosaic, if properly understood, best serves the search for an intercommununity construction of bounded autonomy suitable to a communitarian society” (p. 192). He goes on to say,

A good communitarian society . . . requires more than seeing the whole; it calls on those who are socially aware and active, people of insight and conscience, to throw themselves to the side opposite that toward which history is tilting. This is not because all virtue is on that opposite side, but because if the element that the society is neglecting will continue to be deprived of support, the society will become either oppressive or anarchic, ceasing to be a good society, if it does not collapse altogether. (Etzioni, 1996, pp. XIX-XX)

It was the fear of majoritarianism, in effect a dictatorship of values espoused by the majority in society, which caused the Supreme Court to say, in effect, show us the damage, then we will consider a remedy.

Implicit in the majority of the Court’s argument is that there is no hierarchy of values in the Charter. They believed that to hold otherwise would make law less certain; in that choosing a particular right as predominate today, leaves open the possibility of choosing another right as predominate in the future. In other words, the Court recognized that the priorization of Charter rights could vary according to the historical period in which the Court views them. Such a decision would put all rights at risk or subject to the judicial Zeitgeist of the times. However, if the judicial rule is to recognize all rights as equal, then regardless of the time at which the Court viewed an alleged conflict, it would be required to balance rights based upon concrete evidence of conflict and not what may be the predominate value or right as viewed by society or even legislation at that time.

The difficulty with Justice L’Heureux-Dube’s view is that whereas today equality may Be the dominate right or value to be protected, but what of tomorrow? The majority answered that acceptance of the dissent’s position would, by stare decisis[5], lock the Court into judicial positions which might not be tenable in the changing times. The majority found that a much more flexible judicial approach in such cases and in a constitutional approach to interpreting the rights in the Charter, was to give equal authority to all of the Charter rights and thus, when in conflict, to balance them.

Balancing rights is a difficult process. The Supreme Court, although finding that the equality provision of the Charter did not apply in the Trinity case, stated, as aforementioned, that there was no evidence that any Trinity graduate had ever discriminated against homosexuals or lesbians in a school. In colloquial terms, it amounted to, “show me the money,” and, failing to find such danger their decision was, arguably, predictable.

In our postmodern society one can reasonably expect that groups in society will claim their particular values as, just and good and so the “melting pot” analogy, as it applies to public values, fails. As Etzioni (1996) states,

The concept of a community of communities (or diversity within unity) captures the image of a mosaic held together by a solid frame. “E pluribus unum” may not be equal to the task; it implies that the many will turn into one, leaving no room for pluralism as a permanent feature of a diverse yet united society. (p. 197)

In balancing rights, and thus the values which underlie them, decision makers must refer to some common core elements which transcend the particularities of the various contending groups. In the Trinity Case, the Supreme Court of Canada determined that the core public values which enable a balancing of rights are democracy and freedom. It was with reference to those core values that the Court was able to navigate its way through the multi-dimensional labyrinth of jurisprudence, politics and philosophy.

If democracy is by definition composed of heterogeneous individuals and groups, and if freedom is the exercise of rights, subject to reasonable democratic limits without coercision, and if there is no clear and present danger to others in evidence, then a balancing of rights is both appropriate and reasonable. So suggests the majority’s decision.

This approach is suggested by Etzioni (1996) when he indicates that several core elements in balancing the rights of sub-communities within a society involve, a) considering democracy as a value rather than a process, b) fundamental legal rights (in his example the United States Constitution and Bill of Rights), c) the layering of loyalties such that a community is willing to acknowledge core values which are respected by all citizens, d) respect for the values of others while maintaining one’s own group values, e) the unacceptability of stereotyping by one group to another, f) the acceptance of ongoing civility in dialogue among groups so as to avoid “culture wars” (pp. 200-202).

Although members of the Supreme Court may not have read Etzioni’s writings, there is no doubt that the ideas expressed in their judgement ring with Etzioni’s concept of society being a community of communities, for the purposes of this paper, a mosaic not only of cultures, but of values underwritten by the key values of democracy and freedom.

Etzioni (1996) correctly characterizes the judicial decision making process as “ ongoing societal moral dialogues . . . couched in legal terms, regarding the proper place to draw the line between the societal set of values and the particular ones, those of the community of communities and those of the constituting communities” (Etzioni, 1996, p. 202). Prima facie, the Trinity Case represents just such a dialogue of values.

Sample Communitarian Programs in the U.S.

This is a condensed list of links to some of the many thousands of communitarian solutions underway in the United States today:

Americorps Start Up Committee
Character Education
Gun control, domestic disarmament
Community Government
Community Policing
Community Policing Partnerships with Russia
Faith-Based Initiative
Homeland Security
Project for the New American Century
Asset Based Community Development (ABCD)
Citizen Corps
Neighborhood Action Teams
Mental Health Officers
US Mayors:"Best Practices"
DARPA-Total Information Awareness
DARPA v. Privacy Report December 2002
Hoarding Syndrome
Community Research
"Participatory Democracy"
Land Trusts
Eco villages
Utopian Eco-villages
Urban faith-based re-development
Protecting Watersheds
Quality of Life
Livable Communities
Public-Private Partnerships
International Earth Day
The Earth Charter
Social Justice
Social Equity Law
Hate Crimes
The National Marriage Project
Communitarian Ordinances
Communitarian Laws
Communitarian Policies
Burn Bans
Community Councils
Regional Councils
Peace Zones
International Justice
Global Governance
Declaration of Human Rights
The Wildlands Project
Reinventing Government
Outcome Based Education
New Democratic Leadership
UN Local Agenda 21
President's Council on Sustainable Development
US-UN Association
Armies of Compassion
The Nature Conservancy
Smart Growth and Livable Communities
Smart Communities Network
The Talmud vs. The U.S. Bill of Rights, More Talmud, More Talmud
A Babylonian Talmud tutorial
The Babylon Program
Communities of Character
Human ID Program
Citizen Soldiers
National ID card database
The Schlumberger family has been a player for centuries, now they make SmartCards.
Inter-Agency Cross-Training
Harm Reduction Training
Alcohol Impact Areas
Good Neighbor Agreements
Landlord Training
Noise Free America
Regulating rental housing
Community Interventions


copyright © 2001-2004, Niki Raapana and Nordica Friedrich (The Anti-Communitarian League)