WEBVTT

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Solidarity economy is a mode of production
alternative to capitalist

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that coexists with other modes of production,

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and there are thinkers mainly in Latin America,

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who think that the solidarity economy, more
than a mode of production, it is a way of life.

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Within this perspective, it is important
to rescue Paul Singer\'s ideas.

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What is the solidary economy really?

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Solidarity economy is a way
to organize economic activities,

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production, distribution, consumption.

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What characterizes the solidarity economy
is the fact that the means‚

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Solidarity economy ventures

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are owned by the people who work on them.

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The famous division, so common in capitalism,

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among employers,
who are the owners of the company,

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and the workers,
who work in exchange for a salary,

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does not exist in the solidarity economy.

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- There is no boss?
- There is no boss,

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and the key feature:

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no one obeys,

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because no one commands.

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We are cooperative.
Cooperated is everyone united.

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Everything that gathers, that sells,
then we share.

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The first job we did was to have a
conversation in the industries

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to know what name it was called
and what was the proper separation,

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that we were in a position to
value our material much more

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from the moment we had an adequate
separation to the market

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and that managed to make volume
to sell to the industry.

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Because there, as the saying goes, we were
selling lunch to buy dinner.

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Today we have a group of nine collectors,

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we go out with three collection teams
everyday,

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so with that we

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We create a more professional way
in terms of logistics.

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Now, where did this movement come from?
And how did he get here in Brazil?

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It arose from the initiative
of about 30 workers

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in 1844, in England,

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in an industrial town there,

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who went on strike and lost the strike,
and lost their jobs.

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So they

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got a donation from their union for a bag of flour,

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and with them, they created the first cooperative.
is considered today

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the mother of all cooperatives,

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because the principles
of cooperativism, today,

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are exactly those they adopted in 1844.

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What are these principles:

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the open door means that anyone
belonging to a cooperative

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can leave whenever they want.

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Leave with capital, people participate with capital,

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so they leave in conditions‚
naturally it won\'t end the co-op, but they do.

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And the open door
for people who need it, all the time.

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This is a principle of cooperativism,
it\'s solidarity.

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For the solidarity economy it is not
possible to understand in practice

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an economic activity that is dissociated
from life in society,

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and culture participates in life in society.

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These cultural manifestations
and these cultural initiatives

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have a very great role and importance,

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it is as if they were a link that allows
articulating socio-organizational practices

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with socioeconomic practices.

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I would say that a first point, when
we talk about popular and solidarity economy,

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is to make a difference between the origins
of the solidarity economy in Brazil,

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and the beginning of the solidarity economy in Brazil.

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If we look at history from the point
of view of long-duration waves,

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you will find experiments,

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quilombolas type,

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indigenous communities,

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feminist economics and others,

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who have a reason to be
which is ancestral in character.

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So in those you don\'t go there to
introduce the solidarity economy,

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the practice itself, the own experience

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of these communities are based on associated work,

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a life of solidarity.

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Not only in Brazil,
but also on other continents.

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Here in the community there is a group of women

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which has the women\'s restaurant
and a coconut farm

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and that it is a group that manages to maintain itself
because it generates its own income.

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the women\'s restaurant
is a symbol of struggle here in the community.

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It was one of the first spaces

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that were built for this purpose,
resistance and defense of the territory,

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a whole result of a groundwork
which has been done for a long time.

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At the beginning of it in Brazil,

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it occurs, one can speak,
mid 70s, and the 80s,

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where we had the first
manifestations of solidarity economy,

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in the sense of popular cooperativism.

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And at the same time, it gets confused
with the flow of social struggles in Brazil,

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of movements for housing,
neighborhood movements,

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trade union movement, new political parties emerging,
like the Workers\' Party

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And it\'s a flow of fights
which takes us from 78 at least

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until the constitution of 1988
and the 1989 presidential race.

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Then, in the model of neoliberalism,
especially with Fernando Henrique Cardoso,

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with the economic recession
and very high unemployment,

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and then you have a lot of sectors,

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many experiences that will emerge from the solidarity economy,

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during this period, which is a recessive period,
a period of reflux of social struggles.

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It was at the World Social Forum,
here in Porto Alegre, in 2001,

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when we became aware
that these experiences,

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that we call
popular and solidarity economy,

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they existed on several continents.

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The next World Forum, we already had
a conference on the solidarity economy,

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so in a way,
it is born with an alter-world character,

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how do you say? It is born with a character‚
an international character.

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Now, the contribution of this
in this international field

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depends on the depth
that it has in each country,

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and there an ecology of knowledge is established
which is essential for us,

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this exchange of experiences,
of theoretical production between the different continents,

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or from different countries, mainly among us,
here in Latin America.

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And comes a second cycle
that the solidarity economy

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it articulates more,
almost like a social movement,

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and also it is benefited
of public policies.

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So you have a first moment
which is in the Lula government,

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in the two Lula administrations,
this goes from 2003 to 2010,

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and 2003 is exactly when the
National Secretariat for Solidarity Economy,

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under the direction of Professor Paul Singer,

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and a series of public policies emerge
that we didn\'t have before.

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When SENAES appeared in 2003,

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one of the first things was
to have a national conference

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where then the theses are presented,

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what are the proposals?

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Which program, platform of the solidarity
economy as a development strategy?

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So there you had a
fragmented elaboration

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and experiments that took place in Brazil

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What marks this cycle is that exactly,
from 2003, you

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join, create a project and
practically creates structures and joints

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that make up a new type
of social movement.

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Hey, is this really possible?
Within the capitalist structure,

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how it stands, working relationships

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how they are constructed, it is
possible to actually have

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a kind of structure like this,
or is it still a utopia?

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No, no, it\'s possible, there
always has been, actually.

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This has been going on for a long time.
The cooperatives,

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which are the classic form of solidarity economy,

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there are alternative ways too,
but the cooperative is already the default,

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is from the 19th century,
it was born with the industrial revolution.

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So it\'s an old thing, and it\'s strong, it exists,

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and in all capitalist countries
there are cooperatives.

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In certain areas of the economy mainly,

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in agriculture, for example,
there are many cooperatives.

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Many factories closed in the garment sector

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and many women became unemployed

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and started sewing on their own.

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We were just three of us,

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then we called the first meeting, 19 came,

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at the second meeting 35 women came.

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We were getting together with others
cooperatives here in Porto Alegre

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to meet high demands,
as was the first World Social Forum,

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the second, third, fourth...

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but it bothered us that we were
buying again from a capitalist,

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then our final prices,

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they were always hostage to the
value of the raw material,

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and hostage also to what the market...
The limit that the market pays.

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And then we started to dream

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and thinking about the possibility
of joining several production steps.

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At the first moment of SENAES

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we started making a mapping.

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Nobody knew what there is of
solidarity economy in Brazil,

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we didn\'t know
what was there in the Amazon,

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and how do you get the knowledge?

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So when they called
the first meeting of grassroots enterprises,

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really,

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thousands of people
arrived in Brasilia, then you see the...

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The real Brazil and the solidarity
economy are various forms of economy.

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Within this cycle
a lot was built.

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So it\'s a legacy on the part of
various sectors of the solidarity economy,

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then the Brazilian Solidarity
Economy Forum was created,

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that continues to redevelop its activities,

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at this time with many difficulties.

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I think it\'s a cycle
which ends with impeachment,

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with the coup that took place in 2016,

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opening a third cycle

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that starts now, especially

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now with the presidency of Bolsonaro,

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a third cycle, which will be characterized
by a complexity of difficulties

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too large for the solidarity economy,

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that follows its existence of
experimentation as a social movement,

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but with difficulties or practically
almost no public policy.

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In the same way that there are public policies

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to support the private sectors of the market,

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public policies are needed
to support the solidarity economy,

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After all, does anyone know any
private market productive sector

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which was born,
grown up and developed

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without public support?

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No funding?
No promotion policies?

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Singer, at one point,

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he made eight hypotheses

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about the solidarity economy,

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about self-management, or socialism,
as he said.

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The first hypothesis he presented

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is that the solidarity economy project
is not limited to the economy,

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is a project that concerns the whole of society,

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about gender relations,
the family issue,

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concerns the production, distribution,
marketing, monetary issues,

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cultural issues, political issues,
the relationship with the State, etc.

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The second

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is that history offers us many
solidarity economy experiences

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that worked.

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Singer, in his works,
presents different experiences

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that were developed by man,

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from Rochdale and Mondragon and many others,

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that led us to study history,
to study exactly

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these experiences of the struggles
of the solidarity economy, of self-management.

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Also, a third hypothesis,

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is when self-management,
when the solidarity economy was successful,

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that it worked from the economic point of view,
that\'s when it became a strong economy,

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even though it may be small,
but above all, self-sustaining.

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Fourth hypothesis:

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Singer said that the solidarity economy

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must be implemented through the formation of communities

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initially isolated.

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He didn\'t get to develop much.

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in his later work, this fourth hypothesis,

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so it is left with a big question mark:

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why start with initially isolated communities,

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when a central element is exactly

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the experiences articulate in a network?

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the fifth,

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is that the development of the solidarity economy
cannot be carried out from the top down.

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It is not the State that
creates the solidarity economy,

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the solidarity economy can only
be built from the ground up,

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in a process that involves
a profound cultural revolution,

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day-to-day, so to speak.

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The sixth hypothesis,

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is that the development of self-management

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is a kind of alternative transition to capitalism,

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in the field of production and distribution.

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a pre-capitalist mode of production
of producing values,

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shall we say, non-monetary,

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where the fundamental needs
of the human being, the question of community,

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use value is opposed to the question of profit.

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And that, too,

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being a process that takes place
within capitalist production,

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the solidarity economy cannot advance

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if it doesn\'t articulate with the fights
of the other workers.

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Of the salaried workers,

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of large, small and medium-sized companies,

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of field workers.

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So this is a very difficult problem
in the solidarity economy.

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it has to overcome
a certain corporate vision

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to be able to dispute hegemony
and build projects,

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but along with other forces

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of the most diverse workers in Brazilian society.

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The last hypothesis,

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is that the industrial revolution,

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the third and fourth industrial revolution,

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they would bring elements
in the capitalist companies themselves

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that were decreasing the hierarchy
and the centralized power within these companies,

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that is, to reduce authoritarianism,

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and increases the responsibility
of workers in these companies.

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So Singer said that,

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who knows, it is possible that

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the solidarity economy develops
to its limits in the socialist proposal,

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from the development
of the productive forces.

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So this is a thesis that has awakened,
and still awakens,

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a very big controversy in relation
to the discussion about the role of technology

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in the field of solidarity economy.

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The \"Culture Point\" was active,

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people were circulating in the country
teaching radio workshop

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because we have the idea
that the radio is there, playing

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innocent, it doesn\'t even seem
like it moves that much, right?

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So much so that today we are
developing artificial intelligence,

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Apps...

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training programmers,
because you need to train programmers.

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We have to have a strategy for our society.

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And it goes through programming,
so you can understand the code and change.

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Take it out of the guys hands, right?

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So he brings these ideas of, how, in
public policies, we can develop,

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in the National Secretariat of Solidarity Economy?

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From this discussion in the internal group of SENAES

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came up with the idea of creating a training structure,

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that we call the
Solidarity Economy Training Center,

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that would not be an end in itself, but a means,

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for us to build a network of popular educators

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as part of the solidarity economy in Brazil

00:19:18.570 --> 00:19:22.560
and articulated with the field of research

00:19:22.560 --> 00:19:25.950
of universities,
mainly public universities,

00:19:25.950 --> 00:19:32.120
where the experience of popular technology
incubators was already developing.

00:19:33.670 --> 00:19:37.160
Singer said that
there is a hidden knowledge

00:19:37.160 --> 00:19:38.840
in the experiences,

00:19:38.840 --> 00:19:43.440
and it just becomes unhidden
through systematization.

00:19:43.440 --> 00:19:47.140
A method for you to think
the experience itself,

00:19:47.140 --> 00:19:50.560
theorize that experience,
from there you

00:19:50.560 --> 00:19:54.110
develop a more complex field,
let\'s say,

00:19:54.110 --> 00:19:56.340
which is the field of research.

00:19:56.340 --> 00:19:59.530
So inside the academy
we have a huge production

00:19:59.530 --> 00:20:04.220
of theses and research
about solidarity economy in Brazil

00:20:04.220 --> 00:20:05.760
in its entirety.

00:20:05.760 --> 00:20:09.750
And we also have several intellectuals,

00:20:09.750 --> 00:20:12.560
and even political party groups or tendencies,

00:20:12.560 --> 00:20:17.290
which take self-management and the
solidarity economy as a point of reference.

00:20:17.290 --> 00:20:19.290
The school I think fulfills this function

00:20:19.290 --> 00:20:23.540
to help rethink the role
of education and training, right?

00:20:23.540 --> 00:20:26.550
that has a position

00:20:26.550 --> 00:20:31.760
that is dedicated to thinking from our reality,

00:20:31.760 --> 00:20:35.770
not only social but political,
economic and cultural.

00:20:47.320 --> 00:20:52.360
The strength of the solidarity economy,
it is not the only one,

00:20:52.360 --> 00:20:54.360
are community banks.

00:20:54.360 --> 00:20:58.760
We have today in Brazil
107 community banks,

00:20:58.760 --> 00:21:03.200
which are usually with municipalities,
with the support of the city hall,

00:21:03.200 --> 00:21:06.080
but that belong to the local community.

00:21:06.080 --> 00:21:09.340
They do self-management,

00:21:09.340 --> 00:21:11.340
like a cooperative.

00:21:19.700 --> 00:21:24.580
There are many people who did not
even have a bank account before.

00:21:24.580 --> 00:21:28.320
Today, without bureaucracy,
through the e-money platform,

00:21:28.320 --> 00:21:30.660
we open a checking account in two minutes,

00:21:30.660 --> 00:21:33.450
the person comes with identity,
CPF, proof of residence,

00:21:33.450 --> 00:21:36.620
I won\'t need them to make a deposit right away.

00:21:38.340 --> 00:21:40.710
And when they come to get credit
we talk,

00:21:40.710 --> 00:21:43.800
because you giving credit is very easy,

00:21:43.800 --> 00:21:47.050
but you have to give conscious credit,
Helping,

00:21:47.050 --> 00:21:49.680
not a credit that will embarrass the person.

00:21:55.260 --> 00:21:57.020
And in the cities, professor?

00:21:57.020 --> 00:21:58.480
many workers

00:21:58.480 --> 00:22:01.920
take their money on an employment contract termination

00:22:01.920 --> 00:22:04.440
and think about their own business,

00:22:04.440 --> 00:22:06.820
and statistics show that often

00:22:06.820 --> 00:22:10.200
these businesses
they survive for a very short time.

00:22:10.200 --> 00:22:14.180
Solidarity economy experiences in big cities,

00:22:14.180 --> 00:22:17.900
do we have examples that worked and that are going well?

00:22:17.900 --> 00:22:23.160
There aren\'t many examples.
Not everything works out, of course, but...

00:22:23.160 --> 00:22:26.090
To begin with, the so-called recovered companies,

00:22:26.090 --> 00:22:31.660
are companies that were capitalists
and went into crisis,

00:22:31.660 --> 00:22:38.060
and these crises evidently
cause the unemployment of all employees,

00:22:38.060 --> 00:22:42.150
but then it is possible that all employees
who will lose their job

00:22:42.150 --> 00:22:44.740
organize themselves into cooperative

00:22:44.740 --> 00:22:48.020
and ask the judge of the bankruptcy estate,

00:22:48.020 --> 00:22:50.020
to be able to continue the work.

00:22:50.020 --> 00:22:53.370
And usually this is granted,
because this is very good

00:22:53.370 --> 00:22:57.260
for the other creditors too,
not just for workers,

00:22:57.260 --> 00:23:00.040
- for banks, for suppliers
- A chance to receive money, right?

00:23:00.040 --> 00:23:03.680
The chance of receiving, if the company closes,

00:23:03.680 --> 00:23:05.680
what\'s left is very little, right?

00:23:10.780 --> 00:23:15.860
Before the company went bankrupt,
or before we set up the first cooperative,

00:23:15.860 --> 00:23:19.480
reached 609 workers,
that was the end of the end.

00:23:19.480 --> 00:23:23.400
And there was a day that it arrived here
and fired, I don\'t know, 250, it was traumatic.

00:23:23.400 --> 00:23:25.700
When it had to stop the company,

00:23:25.700 --> 00:23:27.070
to actually set up the cooperative,

00:23:27.070 --> 00:23:31.460
it was necessary to come a lot of our comrades from the union,
and they didn\'t let anyone in.

00:23:31.460 --> 00:23:34.780
Because, they didn\'t let in saying...
this is

00:23:34.780 --> 00:23:38.320
the only way,
at this moment,

00:23:38.320 --> 00:23:43.240
for us to save our jobs,
company maintenance...

00:23:43.240 --> 00:23:46.000
Yes, it\'s possible. It is possible to generate work,

00:23:46.000 --> 00:23:49.020
generate wealth, right?
For the municipality, for Brazil,

00:23:49.020 --> 00:23:51.760
from that model. I believe it.

00:23:53.480 --> 00:23:56.640
A star twinkles in the sky,
showing your brilliance

00:23:56.640 --> 00:23:59.520
Lighting the veil of cooperativism

00:23:59.520 --> 00:24:02.180
In Rochdale, England, where it all began

00:24:02.180 --> 00:24:05.120
Sir Robert Owen the little seed planted

00:24:05.120 --> 00:24:07.560
Cooperatives are born
that in the world spread

00:24:07.560 --> 00:24:10.040
Cooperativism is living in society

00:24:10.040 --> 00:24:12.720
It\'s rolling up your sleeves,
is to work willingly

00:24:12.720 --> 00:24:15.410
It is knowing that you will
reap the fruit of freedom.

00:24:16.620 --> 00:24:20.760
I\'ll change the subject but without actually changing.

00:24:20.760 --> 00:24:26.090
There\'s a small country,
up in the Himalayas, called Bhutan,

00:24:26.090 --> 00:24:28.760
who is proposing gross domestic happiness

00:24:28.760 --> 00:24:32.940
as a substitute for GDP,

00:24:32.940 --> 00:24:36.040
and this is starting to be discussed,

00:24:36.040 --> 00:24:40.220
and I was lucky enough to be invited
to a world meeting that took place at the UN,

00:24:40.220 --> 00:24:43.320
a few weeks ago,

00:24:43.320 --> 00:24:44.480
about this subject.

00:24:44.480 --> 00:24:49.160
I met the prime minister of Bhutan
and I received literature about it.

00:24:49.160 --> 00:24:51.900
Today, the so-called science of happiness,

00:24:51.900 --> 00:24:54.600
is one of the most practiced things
In the whole world,

00:24:54.600 --> 00:24:58.220
from psychologists to economists and engineers,

00:24:58.220 --> 00:25:00.060
everyone is wanting to understand

00:25:00.060 --> 00:25:03.210
not only who is more and less happy, but why?

00:25:03.210 --> 00:25:06.260
what makes people happier

00:25:06.260 --> 00:25:08.260
or less happy?

00:25:08.260 --> 00:25:11.800
And one of the conclusions reached
with a lot of research,

00:25:11.800 --> 00:25:15.280
that is being done
around the world, for years now,

00:25:15.280 --> 00:25:18.920
is that by helping the other

00:25:18.920 --> 00:25:24.060
it makes the person who helps happier
even than the one who is helped.

00:25:24.060 --> 00:25:26.150
And another interesting conclusion

00:25:26.150 --> 00:25:30.580
is that happiness is one thing
strongly contagious.

00:25:30.580 --> 00:25:37.160
When someone or part of the population
gets better and feels happier,

00:25:37.160 --> 00:25:41.910
it contaminates your colleagues, neighbors,

00:25:41.910 --> 00:25:47.120
the people they interact with are also second, third.

00:25:47.120 --> 00:25:51.590
So I honestly remain optimistic.