The Principle of Stewardship in Cooperatives
René Mendoza Vidaurre
I dedicate this article to my daughter Itza Irene and my sons Jaren and Inti Gabriel.
Planting a cooperative
A cooperative was attacked from outside and inside; it went broke. Its administrative council called the last assembly where they provided an accounting of each cent of the cooperative, the motorcycle, the computer, the desks, the portfolio of debts…
Given that their own sons and daughters and other youth from the community formed a new cooperative, the assembly agreed to donate all their resources to them: “We started with 10,000 córdobas and we worked 20 years, receive these 300,000 córdobas and let them serve our community at least 30 times more than us”, they said. Along the paths and creeks the rumor of the people was left etched in the stones: “The president, the Vice President, all left with a clean slate”, “humble and honest they started, humble and honest they left”. And more helpful”, shouted an elderly woman.
The 10,000 or 200,000 was not as important as the humility, honesty and service.
Is this what it means to be a cooperative member? Asked the granddaughter of the president. “In part, daughter, in part”, responded her mother as she gave her a hug.
The graveyard for cooperatives is sizable, larger in some countries than in others, generally because their members forget that the cooperative is a mean for a larger objective, their community. They do not follow their own agreements. Some of their board members “get big heads”, stay in their posts under “death do they part”, and others take over the resources that belong to all the members of the cooperative. In this way the collective effort turns into “damned money” that is served mouth to mouth in bars, and this type of cooperative, like a vine that climbs into the branches of lemon, tangerine and orange trees, choking them off and preventing them from bearing fruit, chokes off the communities where their members come from.
The parable reveals a different prospect, where even death, a good death, can generate life. Sporadically we know how to find some cooperatives that, even going broke, plant the future: they leave good footprints in women and men who were their members. This footprint is like the collective effort of 300,000 córdobas that the cooperative did not split up into pieces, nor let some few appropriate them, as happens with most peasant families who are always dividing up their land into pieces. Those members, in assembly, agreed to give it to the new cooperative that was starting, and committed it to return to the community “30 times more”. Behind this collective effort are values like humility and honesty that guide their steps, and what the cooperative cultivated and the elderly woman observed: service. Behind these values and that sense of service is the vision of a cooperative as a means (instrument) of living communities, that is the horizon in which that inheritance of values and resources become very important, but let us notice, just “partly”, as the mother points out to her daughter.
Those of us who also share these perspectives and support these processes in rural communities tend to be asked by rural families, with some incredulity, why do you come in to support us? What interest do you have in us when not even presidents of cooperatives nor mayors visit us? Even though in our mind it is that “part” of being cooperatives that the stones whisper “along the paths and creeks”, sometimes we have responded recounting the experience of the Catholic Church between 1958 and 1978, within the framework of its social doctrine, that opened the doors of their churches and monasteries and allowed for decades of religious and laity to accompany impoverished families in their communities; that experience allowed believing that God was living in these impoverished families, a seed of service and commitment that has germinated in hundreds of people.. Other times we have responded alluding to the fact that each person has a sense of service, and that each person deploys that service in a thousand ways in the places where they live.
In this article we show the idea of stewardship as a more thought out response to the questions that they tend to ask us. Stewardship is a perspective that gives more meaning to cooperativism and that adds another additional “part” about what the mother saw and the daughter heard in the parable. We do so basing ourselves on something from the indigenous, religious and business traditions, to then conceive of the cooperative as a rooted organization that could take on stewardship in their communities. At the end of the article we re-conceptualize this idea of stewardship as the greatest motor and the most intense light of humanity.
1. Seventh generation thinking
“Now we crown you with the sacred emblem of buck antlers, the emblem of your lordship. Now you will become a mentor of the people of the Five Nations. The thickness of your skin will be seven tranches, in other words you will be a test against anger, offensive actions and criticism. […] Look and listen to the wellbeing of all the people, and always have present in mind not only the present but also the coming generations, even those whose faces are still below the surface of the earth, the future nation that has not yet been born.”
(Law of the Iroquois nation written between 1142 and 1500)
A Confederation of five Iroquois nations in the United States wrote their law between the years 1141 and 1500, that started seventh generation thinking. It is a principle of innovative stewardship, conceived and taken on prior to the Spanish colonization in Latin America, and before the British colonization in the United States. The principle suggests that in each deliberation its impact up to the seventh coming generation should be taken into account, that is, thinking about the great-great grandchildren of our great-great grandchildren. In other words, when we deliberate, make decisions and take actions we should ask ourselves: “Where is the seventh generation in these decisions? Where are we going to take that generation? What are they going to have?” Imagine if you were an Iroquois, let us say centuries ago, when the climate was relatively stable, your people were connected to nature, living certainly with conflicts between nations, you had that thought to the seventh generation. Meanwhile now, in the current conditions of climate and degraded nature, we realize clearly that we have abandoned that thinking. In spite of that, this thought challenges and guides us. Correspondingly, the decisions that we make today on the environment, water, energy, social relations between indigenous and non-indigenous people, the relations between women and men, or about the life of the communities, are going to have an impact on the lives of coming generations, up to the seventh, which is a nation of people who have yet to be born. It is a matter of living and working for the benefit of that future seventh generation; that really is thinking long term!
There are two ways of understanding this principle. The first way, if each generation differs from the previous one by 20 years, the seventh generation is in 140 years, which is why we should think about 140 years in our deliberations and decisions: see Figure 1.
The second way is varying the thinking about the seventh generation, and expanding the period in years in which a person is touched (influenced, awoken) in their lives by their great-great grandfather/grandmother, who in turn was touched by their great-great grandfather/grandmother. In other words, we place ourselves in a 360 year period and from there, looking 180 years backward (7 generations) and 180 years forward (7 generations), we can understand our roots and plant our future: see Figure 2.
When from our peasant realities we look at the questions asked within the framework of the seventh generation, they seem very hard. Following the first perspective, most peasant families are reducing their land area by inheritance and the sale of land, this means that the seventh generation will be left without land, and with a relationship divorced from nature, for example. Given the graveyard for cooperatives and those cooperatives taken over by elites, what cooperative are we leaving for the seventh generation?
Following the second perspective, this very reality of the division of land is demonstrated by looking at the 180 years since our mothers/fathers and grandmothers/grandfathers, and so we question ourselves looking at the the next 180 years: How can we stop this dividing up? What are we leaving the great-great grandchildren of our great-great grandchildren? We can respond to these questions in each family and community, or we can respond to them alluding to current issues like climate change, water…we can also see them from the history of our countries with a historical perspective, issues or challenges like peace and indigenous and non-indigenous social relations. For the case of Nicaragua, Oscar René Várgas (1999) argues, based on an event that happened in the XVI Century, more than 400 years ago, that Nicaragua is a prisoner of the syndrome of authoritarianism and disregard for law; Alejandro Bendaña (2019) presents to us the invisibility and margination of women by historians and the guerrilla leaders themselves in the war of Sandino between 1926 and 1934, something that in light of our current realities appears not to have changed. In that 400-year view and 100-year view, it frightens us to confirm that authoritarianism (hierarchical structures) and gender inequality, both accompanied by violence, changed so much as to not change “even a little”. We find the same thing in each country. It would seem that each generation that has gone by has not been able to leave not even a little change that might benefit the seventh generation, it would seem that each generation intensifies those old and harmful institutions.
The notion of stewardship, from the Iroquois indigenous tradition, begins to move us. It makes us think about the change of any “syndrome”.
2. Stewardship in the biblical tradition
The Catholic and Evangelical religions, professed by most of the population in Latin America, have the notion of stewardship in the Bible, which can be understood in two ways. The first way is God as the creator of the earth, where people are his administrators (stewards). Paul explains it this way: “Because we are collaborators with God, and you are the work of God, God´s edifice” (1 Cor 3:9). Stewardship is oikonomos: the person who administers. The second perspective is that people, women and men, are co-creators with God: if previously they had to multiply as the creation of God, in the new testament women and men are co-creators: “Go and make disciples of all peoples” (Mt 28:19).
The first perspective assumes that the patrón (owner) of all is God, and that tends to justify “each one of the verticalisms on earth”, warns the ex-Jesuit priest, Peter Marchetti. Correspondingly, Marchetti continues, “at the level of subjectivity, it is up to the grassroots to begin to work on the concept of God”. The second perspective as “co-creators” is a more horizontal perspective, even though the subordinated relationship of nature to human being persists. Marchetti counsels us: “The challenge is recovering traditional ecological knowledge that existed prior to the idea of God the patrón; the path is emulating traditional knowledge to be able to dismantle the idea of God the patrón.” Correspondingly, the Iroquois seventh generation thinking, for example, is very useful for us, because it comes precisely from prior to the Spanish and English colonization, where we could say that the “patrón” is the seventh generation.
From both sections, our challenge is “working on the subjectivity at the same time as the materiality”. The latter is, for example, the democratization of organizations and their economies, while the subjectivity is working on attitudes. Among these attitudes is dialoguing with the biblical perspectives of God as “creator” (patrón) of everything and humans as co-creators, as well as dialoguing with our great-great grandfathers and grandmothers, and at the same time thinking about the impact of our actions on – or dialoguing with – the great-great grandchildren of our great -great grandchildren. Here are the first brushstrokes about what stewardship is, which combines subjectivity and materiality, begins to dialogue with other perspectives, generations and with the attitude itself to free ourselves from the “patróns”, not matter what they may be. Now let us look at how businesses address and take on stewardship, to later focus on cooperatives.
3. Stewardship in businesses
In the past the church and the military caste dominated the world. 30 years ago the private sector dominated the world. Common interest, the State, education, the church, health care, the army are all read from the perspective of business; for example, each one of these areas or institutions are measured by their efficiency, costs, and their power relationships defined as technical things, that can be resolved through social engineering, through management. It is recognized that businesses create jobs, that they fight against racism, assume actions compatible with environmental sustainability and “social responsibility.” Business people who achieve financial success are admired as true heroes, and are named as directors of health care, education, churches or presidents of countries, like war heroes or religious martyrs used to be venerated, no matter what side they were on.
We identify two perspectives in these enterprises. In the first perspective are most of the large corporations, who prioritize their profits, dividends (% of profits) for their shareholders, while they are desperate to produce wealth today, and satisfy consumer society; this is short term thinking that produces short term results. There are few corporations in the second perspective, they are, for example, investors in pension and insurance funds, businesses that innovate, invest in the formation of their staff and get involved in profitable recycling actions instead of dumping it in spaces of poor countries; they look to develop long term thinking (MacNamara, 2004). Nevertheless, business organizations, like the churches and military structures in past centuries, intensify those millennial authoritarian, patriarchal and hierarchical structures that concentrate wealth and power. It changed so much in order to not change much at all.
Recognizing these hard institutions, and at the same time seeing the potential of companies, Block (2013) proposes the notion of stewardship as
An alternative to leadership. Stewardship asks us to be profoundly responsible for the results of an institution, without forcing the purpose of others to be defined, controlling them or overprotecting the rest. It can be defined more simply as ordering the dispersion of power.
Block defines stewardship as the change in the governance of businesses, that distribute power, privileges and wealth in favor of the people below and people marginalized in the businesses. Stewardship as “alternative to leadership” conceived as hierarchical and patriarchal, that does not subdue nor treat others as “minors” (“overprotected”); more than directing organizations, it is cultivating organizations, more than controlling and deciding for others, it is facilitating so that people might be empowered – controlling is accepting “the dispersion of power”; facilitating is democratizing (ordering) power. Stewardship is seen as an option of action at the service of those with little power and for the common good, it is long term thinking. This is taking care of the wellbeing of the next generation. How can this idea of stewardship be carried out? Block thinks that it is difficult to carry out with the dominant patriarchal leadership of our times, in the service of the short term and being operational with those few who have power.
Block provides the elements that characterize a real stewardship, whose notion we try to draw in Figure 3.
Stewardship has to do with a partnership of working together in democracy, which is opposed to the colonial belief that those above are the only ones responsible for the success of the organization and the wellbeing of the members. It is a matter of empowering each member of the enterprise, where it is assumed that their security and freedom is in their own hands, contrary to depending on those above, believing that they know what the rest of the people need, and contrary to the fact that they treat people as subordinated children. And it is a matter of service, that is committed to their organization and their community without expecting anything in exchange, cares for the common good and creates community, and distributes power and wealth, because it assumes a commitment for something beyond oneself, contrary to looking out for ones own interest at the cost of others.
In this notion of stewardship, of working together, in partnership, empowered and in service, underlies the idea that our life is brief, “we are on borrowed time”, as rural populations say, and our work in any organization or area is even briefer, which is why we want to turn over any task that we have taken on in the past in a more advanced stage. In this sense, let us remember the parable of the talents (Mt 25. 14-30), that we should multiply the talent received; this challenge becomes difficult in the case of peasant families, for whom if that talent was the land that they received from their parents as inheritance, after some 30-40 years that land would have to be more fertile and not “worn out” (less fertile, eroded soils) – something very difficult, while for enterprises, the land conceived as something that produces only based on agrochemicals, it is impossible for them to turn over land in 30 or 40 years with more fertile soils.
Bringing those questions about the seventh generation here, we would say: How can businesses be built in partnership, that empower and are of service to the seventh generation? How can the land be worked so that it might benefit the great-great grandchildren of our great-great grandchildren? If the land is the mother of any product and any life, can businesses be built of any size with long term thinking, which would be watchful over its social and environmental impact and the elements of stewardship that Block advocates? Paraphrasing Jesus of Nazareth, probably it is easier for a camel to pass through the eye of a needle, than C-Corporations to assume this role of stewardship that Block proposes. Nevertheless, from the world of corporations there are good attempts; B-corporations, founded in 2006 and by the end of 2018 totaled 2500 in 50 countries around the world, could meet what Block proposes; B-corporations are certified for having good governance, transparency and good social and environmental impact. Also businesses whose workers become owners, governed by the ESOP law in some countries, could be taking on Block´s stewardship, particularly those that function under the approach of “open book management”, because they cultivate a culture of ownership (of being owners) for long term success.
4. Stewardship in cooperatives
B- corporations and ESOP enterprises with “open book management” could be exercising a role of stewardship. But the most suitable seem to be cooperatives, and even more so, if they bring together people with few resources. The problems is that most cooperatives also are an expression of hierarchical structures, like C-corporations, and are more and more moved by the short term thinking of the god of the market. Recognizing this fact, we argue that a renovated cooperative, that “is born again”, can be a serious option. To assume this role of stewardship, the cooperative must take up the ideas of Block and impress on it their own historical essence, because it is with renovated cooperatives that the ideas of Block could have greater possibilities of being carried out. See Figure 4.
We reread Block from the perspective of a renovated cooperative: in partnership we understand that people from different ages (grandparents, offspring, grandchildren), sexes and social sectors (e.g. workers) participate in a cooperative; that the cooperative is a space where each person is empowered in horizontal and vertical agricultural and non-agricultural diversity, using the market and not subordinated to it; and that the members cultivate a sense of voluntary service coherent with the idea of co-creation in dialogue with nature. Given this interpretation, the type of renovated cooperative is one that walks with both of its “feet”, the associative and the business one, is distinguished by its democracy, transparency and for distributing its profits (wealth). With these elements the members, and also their allies, make their own values and cooperative values their own, more and more intensely illuminated by a long-term perspective, and deliberately seeking to have an impact on – and dialogue with – its seventh generation.
This is the perspective of stewardship which a reborn cooperative implements, which pushes it to reorganize itself systematically as an alternative to despotic, hierarchical and patriarchal leadership. This is the promise that each member makes to the other members and to themselves from the first day in which they join a cooperative, which in turn, bears the potential of significant self-realization, which frequently is lacking in our organizations.
Correspondingly, how can a cooperative be reorganized from a role of stewardship? How can a cooperative member be a steward? First, a member accepts an office conceiving it as a service, serving other people, it is not to serve oneself at the cost of the other people. The office responds to the mandate of the members, which is why this service implies willingness and availability, being a person who does not have time, and always has time to serve other people, who listens and helps them to connect events and ideas, so that the members resolve their problems and/or take advantage of opportunities. Coherently, a person who occupies the office of president fulfills their role of president, and respects the role of each member of the Administrative Council and respects the functions of organs of the cooperative (Administrative Council, Oversight Board, Education Committee, Credit Committee). The same does the vice president, treasurer, secretary. Likewise, each member of the Oversight Board, the credit committee, the education committee. In addition to taking on their own role and respecting the other roles, these member help other people to exercise their offices; if the secretary has difficulties in writing the minutes, or the treasurer doing their financial report, the people from other offices, or those who already had those offices, support them (facilitates or trains them), so that they might lean to do the minutes and the financial report, but without taking their place. The assembly does not name people to posts to just to fill a post, nor out of formality, but it is a real need.
Promoting the culture of stewardship is going against the current of the culture of most of our rural organizations, where a person tends to believe they are the patrón and God, it is like a person walked around with 10 hats on their head at the same time, the hat of president, secretary, treasurer, oversight board, assembly, education committee, credit committee…That is not possible, right? That is what generally happens. One of the consequences of this fact is that that person believes himself to be the owner of the cooperative, and treats the members as their “minors”, does not let them grow, wants them to serve him, be subject to him; he disempowers them. “My poor patron, he thinks that the poor person is me” goes the song of Cabral, that seems applicable to this type of person with multiple hats, and who does not obey the mandate of his assembly. A president or manager with the commitment of stewardship is completely different: he supports and celebrates the work of the oversight board, administrative council, credit committee, because those structures help him to fulfill the sacred responsibility of co-creating the cooperative to the benefit of their communities, to redistribute power and surpluses, to empower the members so that they might take their own steps.
Secondly, a cooperative member, with or without an office, administers in a responsible way – and generates – financial resources (money), physical resources (building, infrastructure, assets) and productive resources (coffee, cacao, beans, bananas…) for the members. There is an awareness that those resources will last beyond our present lives. No one individually appropriates them under the pretext that “it is my effort”. Everyone cultivates the relationships of their organization with other global and local actors (financiers, buyers, accompaniers), without centralizing those contacts for their own exclusive benefit. Each person is accountable to themselves, their families, the cooperative and their community. It makes them think about co-creating and benefiting their community and the seventh generation, a task for which they are guided by the virtuous rules from the time of the great great grandparents of their great great grandparents, and in accordance with agreements and rules of their cooperative in line with the cooperative principles defined 175 years ago, in 1844, by 28 working artesans in cotton factories in the city of Rochdale, England. Correspondingly, any loan of money to a member, for example, is done from the appropriate body, according to agreements, with a receipt and later accountability to the assembly; the board members understand that they cannot make and use the resources of other at their own discretion, that there are organs and rules under which the resources, information and power relations flow. This very specific exercise can be generalized to other levels, including the country, building citizens with rights and obligations, not so much consumer societies.
Third, support to people to exercise their offices, and the fact that there are rules and structures that guide being cooperative members, implies also that the members be committed to learning and changing. If there is no transformation inside each member, if there is no re-evaluation of our desires, yearnings and expectations as far as we are explicit about the harmful and virtuous rules that govern us, any structural change for the operations of our cooperatives will be like a stripped bolt. In fact, in Central America we have experienced dictatorships and revolutions, a boom of organizations and religions, and all those changes have been like stripped bolts, our lives continue being guided by century-old structures and harmful rules that reproduce social, environmental and gender inequalities, which make us see the cooperative as “a thing of men”, “mono-cropping services” and “hierarchical and authoritarian bodies.”
Joining a cooperative means that we have chosen and accepted that relationship of organizational and personal transformation to energize our communities. The choice and acceptance become our contract. Our desires for financial gain, participation, self-expression and the expectations that we have for being part of a community, are only possible if we are committed to the objectives, results, limitations and principles of the organization in general. The agreement on the elements of the contract is the basis for the association and the basis of the community. Stewardship offers more options and local control, in exchange for that promise of commitment on the part of its members, a promise that should be given from the very beginning (Block, 2013).
With these three elements the cooperative can “be born again” and assume its role of stewardship in light of its community, which is as local as it is global. Forming its own membership, generating collective innovations, working on equitable rules, adding value to the products of the community, producing good land…to benefit the seventh generation.
The Church dominated the world for centuries. The military as well. For half a century, businesses have dominated the world. Century after century the land and the relationships between human groups seem to have deteriorated, currently we find ourselves in an inflection point in terms of the future of the earth; the domination of the private sector – the god of the market – intensified it. Our bet is that the decade of 2020 the community might begin, through its forms of cooperative organization, not to dominate the world, but contribute to the democratization of the world, and that we rethink nature not as something subordinated to homo sapiens, not even in a relationship humans-nature, but homo sapiens as part of nature. This is possible if the communities, through their cooperatives, and other organizational expressions, take on the role of stewardship.
In this article we have reviewed the idea of stewardship from the indigenous tradition, religious tradition and from economic business sciences, in order to re-conceptualize cooperatives. From this review and re-conceptualization, we understand that stewardship can be applied to individuals, businesses, organizations, institutions and communities. Stewardship is the word that summarizes the vision of the cooperative, and any organization, for its members. That is so if the community is the starting point, while at the same time the horizon – that community as local as it is global. It makes us learn another way of understanding and organizing life. What is the idea of stewardship that we have been shaping in this article?
Figure 5 shows the perspective of the community that rereads the cooperative in its material expression (organizational) and its subjective expression (personal), from which originate 4 elements that make the meaning of stewardship visible.
The community of human beings and nature is something living, geographically concentrated and at the same time globally clustered through dense relationships around products. This utopia or horizon makes us reread the transformation of a cooperative in its material expression, organizational change, and in its subjective expression, individual change. In other words, a person awakens, for example, to the fact that only through collective actions can some problems be resolved, like hierarchical and authoritarian structures; it is that material-subjective combination that mobilizes the cooperative in its role of stewardship, expressed in its 4 elements. First element, thinking about the great-great grandchildren of our great-great grandchildren, in other words, more than 140 years, which is contrary to the short term thinking or the mining and push button culture, of wanting to earn money immediately believing that tomorrow everything could change. Second element, co-creating that world along with other people, with nature and with divine energies beyond our human comprehension, empowering particularly impoverished people, which is contrary to believing oneself to be the patrón (owners of this world), intensifying social and environmental inequality. Third element, cultivating a spirit of voluntary service, taking on offices and cultivating the cooperative, which in the long term benefits each individual, which is contrary to abusing the cooperatives for personal profit at the cost of coming generations. Fourth element, being guided by human values like humility, honesty and respect for the collective good, which is contrary to just betting on finances.
With this reconceptualization of stewardship, we can reorganize the cooperative in another way. We can even expand on the Iroquois law; that each person have “skin as thick as the bark of a pine tree” to confront not only “anger, offensive actions and criticisms”, but to exercise a stewardship that benefits “the future nation that has not yet been born.”
In the parable, “planting a cooperative, the daughter “reads” being a cooperative is about that collective force, values and sense of mission, while her mother recognizes that precisely is what it means to be a cooperative member, even though just “in part”. With the expansion of the framework that we have worked on, the reader can read this article again and contribute “30 times more” to the effectiveness of their decisions and actions. Even so, in light of the seventh generation, that contribution to the notion of stewardship, surely, will continue being “in part”.
 René has a PhD in development studies, is an associate researcher of the IOB-Antwerp University (Belgium), collaborator of the Winds of Peace Foundation (WPF) and a member of the cooperative COSERPROSS RL. email@example.com I am grateful to Steve Sheppard and Mark Lester, president and director of WPF, respectively, for the inspiration and ideas that they have offered us in the work with cooperatives, and particularly in regards to a very brief first text on this topic, published at the end of 2019.
 We recount the experience of the Catholic Church, but the same happened with a good number of protestant churches, particularly the historic ones- Presbyterians, Methodists, Baptists, Lutherans. Also, university students in those years, without necessarily professing any religious faith, also moved to the countryside and marginal neighborhoods. It is also the experience of many people who later on were connected to guerrilla movements.
 These questions we adapted from the questions that Oren Lyons, chief of the Onondaga nation, formulated and are quoted in “An Iroquois Perspective”, in: Vecsey, C. and Venables, RW (Eds), 1982, American Indian Environments: Ecological Issues in Native American History. Vol. 46.4. New York: Syracuse University Press. p. 173, 174. For a broader understanding of the indigenous culture in the United States and their lessons for today, see: Kathleen E. Allen, 2018, Leading from the Roots: Nature Inspired Leadership Lessons for Today’s World, USA: Morgan James Publishing.
 “Touched” is when a person feels gratitude for something good that someone did for that person. In the context in which we are using it, by “touched” we mean when your great-great grandmother or grandfather made you look at your life in a different way, or something fundamental in your life, that marked you in your feelings or perspectives for the rest of your life. What is yours for the future, the possibility that you, on becoming a great-great grandfather, might influence (“touch”) the lives of your great-great grandchildren, which is possible because you had the possibility of learning about life for nearly a century.
 This variation in interpretation is found in “seven generation sustainability” (https://en.wikipedia.org/wiki/Seven_generation_sustainability)
 There have also been methodological proposals based on seventh generation thinking. One of them is the alternative proposal to the logical framework, a planning tool that organizations tend to use. See: Kathleen Allen, 2018, “Seventh Generation Thinking – A Replacement for SWOT”, https://kathleenallen.net/seventh-generation-thinking-a-replacement-for-swot/ It deals with locating ourselves in the fourth generation and from them gathering lessons from the three previous generations and using them as information for our future decisions that would include the next three generations. This can be done as an organization, particularly if there are people from 3 generations within its membership; they can be worked on in groups.
 Vargas, O.R., 1999, El Síndrome de Pedrarías. Managua: Centro de Estudios de la Realidad Nacional.
 Bendaña, A., 2019, Buenas al Pleito, Mujeres en la rebelión de Sandino. Managua: Anama ediciones.
 For example, Goodwyn (1978, The Populist Moment, New York: Oxford University Press) studied the rural populist movement that occurred between 1870 and 1910, about a peasantry that organized into cooperatives in such a way that they founded their own political party and came close to an electoral victory, but which the political and economic elites coopted and subsumed until crushing them. Goodwyn concludes that that democratic process in the United States was the last opportunity for the US nation to democratize.
Doug MacNamara, 2004, Stewardship, in: Leadership Acumen http://www.banffexeclead.com/iitl/PDF/LeadershipAcumenStewardship.pdf
 Block, P., 2013, Stewardship: Choosing Service Over Self-interest. California: Berrett-Koehler Publishers, Inc. 2da edición https://www.bkconnection.com/static/Stewardship_2nd_EXCERPT.pdf
 See: Yale Center for Business and the Environment, Just Good Business: An Investor’s Guide to B Corps https://cbey.yale.edu/sites/default/files/2019-09/Just_Good_Business_An_Investors_Guide_to_B_Corps_March_2018_0.pdf
 Owners can sell their businesses to their own workers, there is a law in the US and England to facilitate this. In the United States it is called Employee Stock Ownership Plan (ESOP), and in England there are two types, the incentive plan and the savings plan. There are also ESOPs in India.
 Jack Stack and a group of workers bought the business of Springfield ReManufacturing Corporation in the 1980s. More than being successful, they designed a transparent form to govern and work the business, which they called “open book management”. See: Stack, J and Burlingham, B., 2002, A Stake in the Outcome, New York: Doubleday.