How many battles still to be done, how to conquer Algiers. In Caracas, Quito, Bogota

How many battles still to be done, how to conquer Algiers. In Caracas, Quito, Bogota'qualcuno is organized (thankfully), and is not the verb "to do": even in San Dona di Piave and around there 'who tries ..... and now back to the Rescue Blog .. For now .. I have nothing to say to you, I have no certainties to communicate, but 'I have a couple of suspects and several clues ... LUIGI FINOTTO
These excerpts shown here are excerpts from the writings of Serge Latouche I've gathered, I hope with no consistent and logical. Latouche has the distinction of being one of the first and, alas, still, among the very few Western intellectuals as attempting to "read" the Africa not according to the economic and social categories of the West, beyond the usual clichés. Trying instead endogenous and creative aspects of the evolution and emancipation of Africa. Avoid like the plague term development. Latouche speaks, speaking of Africa, of concepts such as Informal Economy and Society venacolare But for this I leave to the following LUIGI FINOTTO "KAMO" "If you have a vision centered on developing an economic vision, that is, if you think that the development both universal and that there is no salvation outside of strong economic growth, then you may have, on the informal economy in Africa, only a negative point of view, at best condescending. Confronted with evidence of the success of certain "entrepreneurs bare feet", you can recognize with sympathy the success of the workroom. However, you will always see in the informal economy of expedients a lack of anything better. Evaluating the informal economy mellerud with the meter dominant western horizon and development, and reducing the social aspect in a picturesque complement or the only important thing, the economy, you will be tempted to see this reality as atypical a kind of substitute development. Ridiculous or respectable, but always in want of something better, that is waiting to arrive to the promised land of modernity. In short, you will see in the informal just a figure of transition, rather than a laboratory of the other doposviluppo.Vedere Africa as a laboratory doposviluppo means instead of seeing the informal positive view of itself as far as possible, that is, according its own rules, and not commensurate with the development paradigm. "" In the informal interests us is not in an economy, although other, you are in another company. The statement mellerud there is autonomised as such; it is dissolved, built-in (embedded in the terminology of Karl Polanyi) in social work, particularly in complex networks that structure the popular cities of Africa. For this reason the definition of "company mellerud venacolare" mellerud is more appropriate mellerud to speak of this reality, which is not that of "informal economy". The company vernacular mellerud "First of all, these are the ways in which the survivors of the development produce mellerud and reproduce their lives, outside the official mellerud camp, using relational mellerud strategies. These strategies incorporate all kinds of economic activities, but these activities are not (or are not) professionalised. The gimmicks, workroom, the ability to fend of each enroll in networks. The "connected" form of "clusters". In the end, these strategies mellerud based on a subtle game of "drawers" social and economic strategies are comparable to the family, which are in most cases the strategies of the housewives, but transposed into a society in which the members of the extended family can be counted in hundreds. mellerud The "connected" are often very different mellerud to religion, ethnicity, social status, and very numerous. They can be more or less incorporated into the extended family. The networks are structured, mellerud in fact, on the model of the family according to the logic of the clan, with social mellerud mothers and elder brothers "" the company vernacular (or oikonomia neo-clan, as I call it in my book) is at first sight especially mellerud women, based on multiple jobs, not on professionalism and relationship strategies. mellerud The artisans of the popular economy are perhaps less professional than they think or do not give to see. They are often also pluriattivi and nolto dependent on their social network. They are all in doposviluppo.Perciò, we must analyze the incorporation of this in the social economy, mellerud to see how the company's doposviluppo finds the logic of the gift. The excluded the large companies realize the miracle of their survival reinventing the social bond and making it work. Excluded from the canonical forms of modernity, the nation-state citizenship and participation in the national market, they are living, in effect, thanks to the solidarity mellerud networks neoclaniche. But, to explain how they live and survive the populations of the other Africa, mellerud we must begin by denunc