"When shall we learn that we are related one to the other, that we are members of one body....  Until the spirit of love for our fellow-workers, regardless of race, color, creed or sex, shall fill the world, until the great mass of the people shall be filled with a sense of responsibility for each other's welfare, social justice cannot be attained, and there can never be lasting peace upon earth."
-- Helen Keller

Our 12-Point Summary

Here is our 12-Point Summary regarding why we consider BOMA among the most advanced, progressive, and indeed, unique, of the existing groups of its kind. Since BOMA is a revolutionary organization, by progressive we do not refer to pro-capitalism liberalism, which is generally the meaning of this word at least in the United States, but mean instead theoretically advanced, and generally modern.

  1. As do other such groups, we advocate a complete change in ownership from private to public and operation of the economy for use not profit; in other words the end of capitalism. This shift is foundational and without it no meaningful social, economic, or personal change can occur. We do not believe the existing system can be "reformed" into a truly human society.

  2. Unique among all such groups, however, including those advocating the "free access" model of allocation of resources, BOMA also advocates an idea both supplementary and complementary to that of public ownership and production for use, of equal power and historicity to this idea, the "love ethic."

    (As this website takes pains to explain, the love ethic is needed because 1.) we have identified a second principle cause of our intractable human problems, egotism, and fear that without an explicit psycho-behavioral counter like brotherly love, such self-interested dispositions could carry over to the new society, potentially sabotaging or undermining the revolutionary change. A key part of the potentially counter-revolutionary and damaging character of narcissism is that it could and likely would prevent the success of the "free access" principle, which is generally understood as "From each according to his ability, to each according to his need."

    It could have this effect because most people, were they to remain estranged from their fellows even under the new cooperative system, would not likely work harder than the person next to them, knowing that they, the individual working harder, might actually receive less in goods and services from the social store than that next person who was or seemed to be working less hard.)

  3. Besides the two elements described above, A.) social ownership and B.) incorporation of the love ethic into the new society, BOMA includes as an official part of its analysis and program, C.) the need to help people develop the ability to engage in what is commonly called "critical thinking." This is because we have identified the inability to think critically as a likely cause or partial cause for the failure of many people to properly identify capitalism as the key source of all or most human problems, and objectively assess proposed alternatives such as a Cooperative Society. The lack of a greater success in transmitting our message to the public is a topic of ongoing conversation and vexation in this movement, so we thought it about time that the problem was officially considered one of the causes of all human problems, along with capitalism, itself, and narcissism.

    It is thus considered by BOMA, although we term it a "subsidiary problem."

  4. The BOMA program contains a mechanism for effectively and democratically managing a mammoth, complex global economy, the Cooperative Industrial Framework, or CIF (almost identical to the De Leonist SIU structure of management).

  5. The BOMA perspective and program are rooted in, and themselves generate, the critical concept of responsible revolution.

  6. The BOMA perspective and program are rooted in, and themselves generate, the critical concept of moral consciousness, as an addition to the classic and legitimate concept of "class-consciousness."

  7. Unlike many of the "old-guard" groups, BOMA is not mired in a doctrinaire Marxism or other creed, with the possible attendant stifling of creative thought about the notion of a cooperate society, and the tendency toward antagonism toward persons of other revolutionary views. We do hold Marxism as a critical tool in our conceptual toolbox, along with other key tools for social, economic, and philosophical analysis.

  8. In internal operation we're democratic, at least, and indeed loving, at best, attempting in the here-and-now to practice the love ethic, the principle that we advocate for the new society. Thus, you won't find authoritarianism here, or old-guard authoritarian bullying or under-handed tricks or manipulations (of Robert's Rules of Order, for example), designed to drive this or that voting result or influence the behavior of members. BOMA is a new and modern group, and not part of that previous world.

  9. BOMA says to activists:  we're not threatened by your issue-area interests. Indeed, we strongly encourage you to take your interest area, whether ecology, human rights, poverty, hunger, or anything else, and dive right into the reform movement dedicated to that issue. This is not a threat to us, but in fact constitutes vital work to help spread our ideas and broaden our movement, by enlightening activists in those movements as to the actual cause of the issue they're fighting for.

  10. While advancing what is arguably the most sophisticated analysis of the problems of humanity available, the very sophistication of this analysis results in a basic clarity and simplicity of perspective and program that seems absent from certain other groups, or is not always immediately apparent. The SPUSA, for example, clouds the issue by referring to itself as a "socialist-feminist" organization, which is one example potentially supporting the notion that the group is complex or sprawling in it's analysis and prescription.

    (Note that BOMA fully supports the rights and equality of women in all proper spheres, see the BOMA "Learn the Issues" section, but elevates neither feminism, racism, ageism, or any other such human concern to the level of importance of establishing a love-assisted cooperative-society, since the twin evils of capitalism and egotism are what are responsible for the deficits in these areas in the first place.)

  11. The BOMA perspective and program are rooted in realistic conceptions of revolutionary change. "Realistic" meaning 1.) consistent with what our evolutionary development over millions of years has made us, 2.) not so far afield from the system we'll just be coming from, capitalism, so as to be implausible or unworkable, and 3.) likewise, not inordinately far afield from at least a basic conception of "human nature" or our most basic set of needs as humans.

    With regard to #2, and perhaps #3, above, part of what is meant is that the proposals that comprise the BOMA program go as far as required to effect the required revolutionary changes--but no farther.

    You will learn that other revolutionary parties and organizations assign themselves no such parameters. They routinely promulgate notions that are often more about ideology, frequently Marxist, and preference than reality, some pertinent to theory; others to practice. For example, you'll frequently encounter the notion that "the working class and the ruling class have nothing in common." Nothing in common? We're all human beings, are we not? This immutable fact means that we have much in common. In fact, BOMA asserts, and predicates, that we're all brothers and sisters in one human family, and focuses ultimately on this notion, rather than the notion of class division. Under capitalism classes are divided, and we must recognize and reckon with this if we are to move forward. But this reality doesn't need spell our fate, and BOMA chooses to define the solution in this beautiful manner, and focus on that solution, not merely the problem.

    Or, regarding the practices of a cooperative society, some groups will assert that "all work will be voluntary." This notion is obviously as wishful as it is unworkable, as discussed here.

    A realistic conception of the future society ensures that its design will succeed, and in spreading the message of change, listeners will be found, which is to say, people will not find the program and vision too fanciful. Other benefits exist, as well.

  12. And all of this, indeed the entire BOMA program and perspective, is communicated in language that is neutral at worst, and friendly and accessible, at best, in a deliberate outreach methodology comprising a powerful leg of the program. We deliberately avoid and circumvent terminology and modes of expression that are archaic, outdated, frightening, intimidating, or grossly misunderstood. The most powerful political program in the world will go nowhere if people won't read it or otherwise acquaint themselves with it, or if upon doing so they find it exaggerated, implausible, or discomfiting. Language is critical; not to hide or obscure ideas, but to shed them of the wrapping that typically prevents their proper exhibition.

...Continue learning about BOMA, or if you feel ready, become an Affiliate today!

Please note that this 12-Point Summary is not a list of principles or beliefs required for Affiliate status. That list is much shorter.

~ Advocating Economic & Personal Change ~
One Human Family