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Does Borsodi have a place in our work in SOL today?

Perhaps yes, if he is used as a reference to where SoL came from; not so much what SoL is or where we are headed.  Maybe, we learn from Borsodi without being lead by him. We dont need to implement Borsodi, or follow Borsodi so much as to be Borsodi; look at the world, imagine and experiment with creative solutions.   - Will

Just another quick note, as I'm sitting here reading "Education" (page 11):

"From the past it receives what knowledge and wisdom the past has accumulated; during the present it adds to that accumulation all that is newly discovered, re-evaluating during the process both the old
and the new;"   - Will

Will is referring to "Education and Living" Vol 1 by Borsodi. The pdf is available here on the SOL website . You can find other Borsodi literature under Publications in the main menu and, then, click on the Borsodi tab.

The process that you're describing, imagining and experimenting, does seem to reflect Borsodi's statement that encourages bringing in new information and continual re-evaluation. It is good and relevant and appreciated but pretty generic. If we removed Borsodi and he never existed in connection with SOL, I feel that that premise might be assumed anyway. Is there something unique to Borsodi that needs to be carried forward in SOL work?

The standout part of Borsodi's work (for me) is his dedication to really experimenting and determining efficient methodology to homesteading. The approach has inspired me to really embrace my own ideas and take comfort that something new may actually be a good solution. His energy also puts the idea of homesteading and living practically into a realm of tangibility, a place where someone wanting to start out can more deeply embrace this kind of an adventure.

With SOL, this type of inspiration and motivation can better serve our ever evolving way of working and learning together. Many other authors, teachers, naturalists, engineers and other pioneering types of people have embraced a similarly organic and optimistic approach in their work, which I believe has contributed greatly to their success.  Viktor Schauberger, Sepp Holzer and many permaculture pioneers proclaim the importance of observation, comprehension and implementation, usually in relation to nature and Borsodi relays this methodology in a bit more scientific manner by utilizing constant experimentation. His (and others) experience has given SOL and the world so much valuable data, allowing us to learn from them in a way that, very tangibly, saves us all so much time and resources.

I, recently, read some things about the work of Relational Uprising. They are revolutionary ideas with regard to the prominent views of Borsodi; particularly, about self sufficiency and self reliance. It is convincing and important, I think. It hits us at our foundation.

First from Rae Basille in our January newsletter "...without an understanding of the underlying frameworks that drive our society—including for example, the idea that we can be self-sufficient, and that we can dominate nature and our bodies—many intentional communities fail to build trust, foster deep inclusion, or embody the interconnectedness with the earth or each other that is present whether or not we acknowledge it." Second from the Relational Uprising website: "Before we can cultivate equitable and inclusive collaboration, we need a culture committed to de-shaming dependency, and to valuing instead distributed dependency in which we mobilize the community to equitably distribute risks so all are adequately supported to thrive. Dependency is generally considered burdensome and shameful, a sign of weakness in a market culture that values independence, self-sufficiency, and competition. This shame generates an ableist culture that rewards those who already have the most privilege, access and support while invisibilizing their extensive dependency on others to live out that “independence.” Our society’s obsession with competition thrives on this negation and cover up of dependency, generating profound inequity. We need a strategy to undermine this culture, or it will inevitably influence how we relate and work together in our communities and movements."

Very thought provoking. I've been wondering a bit how these ideas are addressed and what kinds of processes or approaches are used to better accommodate them.

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