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There was consensus in the Naxos group that the time has come to go beyond the Platform as it stands. There was a clear desire to open up the text to other world views and approaches, including different expressions of spiritual wisdom and practices. Accordingly, some options emerged. They represent an accumulating wish to transform rather than translate the present text so as to create a multiplicity of cultural entries to people all over the world.

One of the options, entitled ‘the wheel of life’ would mean to keep the heart of the matter and add specific contexts. In this option, the Platform would resemble the wheel of a cart. The present Platform would be trimmed-down to the mobilising core-concerns which would constitute the hub of the wheel. The comments, analyses and proposed actions for change would be omitted.

The question ‘how to’... is beset by numerous differences. Firstly, because there may already be differing definitions of ‘what the problem is’. Therefore, the triangles which are formed by the spokes in the wheel connecting the hub with the outer circle, could be filled in with the various cultural perspectives on ‘the world and we’, the diversity of social practices and values, specific objectives, references to ancient texts, myths, traditions, rituals, cultural and linguistic ways of presenting them according to various cultures or specific groups (ethnic minorities, indigenous peoples, etc.). The outer circle which makes the wheel move, would represent the dynamic link between these multiple identities in the triangles in an evolution towards hopes for ‘peace in a world of diversity'. The wheel would be symbolic for the Alliance in movement.

Composing a new Platform in this way would break away from the dominant mode of international communication where the French and English language are always the central point of departure for reflecting and negotiating, towards a great number of centres each with its own specific way of expressing and dealing with the challenges of today and tomorrow. It would be interesting to then re-translate these local versions back into the original language of the present Platform so as to bring them back into an intercultural dialogue within the Alliance.

In this way, the contents could be highly contextualised. They would stress issues, problems and practices which are prevalent in the areas concerned. A localised version of the Platform can reflect that the message it conveys is mainly evolving in the place where the reader belongs. It is talking about them, their problems and dynamics. It conveys the feeling that it is from them, by them and for them.

As Ghalib Hussein, co-translator of the Platform in Hindi, pointed out, the spirit of some passages of the Platform is also to be found in the Vedas. If the latter were cited (instead of literally translating the French text), the Hindi text would immediately capture the attention of people in India. For instance, Platform passages on "overcoming the feeling of powerlessness, prepare the changes necessary for the future together, rally around common objectives while respecting the independence of each, organise world-wide dynamics, pooling of energies, invent ways of working together while moving onward...": "May your body be united ; May your minds be united; May your actions be common ; The gracious lord of the Universe has blessed you together" (Rig Veda 6/74/1)

Edith Sizoo (Belgique)

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We worked under a very tight schedule to try to understand the Platform better and to find ways of implementing it at the local level. On that score, I think we did a good job. But this did not constitute the uniqueness of the Naxos Group. Our uniqueness lay in the way we came to relate to each other, diverse as our cultures were. At the end of the workshop it became very difficult to part, and words were inadequate to express how close we had become --in a selfless manner. Three main factors, I think, helped to bring this about.

1. At our very first meeting we each had to select, through a draw, a secret friend. No one was to reveal who his or her secret friend was until the last day. However, one was to try to be close, attentive, and kind to that friend without making it too obvious. This idea helped individuals to treat other people kindly, not only their secret friends. This was most noticeable during the discussion on the Platform during which people presented their opinions freely without trying to impose them dogmatically on others. There was no instance of anybody getting angry with anybody else, even though mistakes were made.

2. Our main sessions were preceded by a practical demonstration of cultural practices prevailing in our respective countries, such as greetings, folk songs, use of certain artifacts to cement social relationships, or to re-establish broken harmonies. From these sessions we came to learn that cultural practices of others are as good as ours, only different. By being exposed to these differences, we mutually enriched each other.

3. One evening we engaged in group painting. First, we had to agree on the theme. After that it was the question of each one in the group depicting the theme in his or her own way, never trying to correct or improve on what the other person had done. To me the group painting demonstrated something important for inter-and intra-cultural dialogue: to allow the other person to express herself from beginning to end before projecting ourselves.

In summary, I would say that the lesson from the Naxos Group is that it is not enough to mix people of diverse cultures and expect them to react positively to each other. For that to happen, one must create appropriate and enabling structures. As a result of the way we were organized, I feel inclined to say that our group constituted in miniature a responsible and united world.

Gerald J. Wanjohi (Kenya)

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