The following article appeared last month in the Northeast Sustainable Agriculture Working Group (NESAWG) newsletter. NESAWG is a 12-state network of over 500 participating organizations. Together, they unite farm and food system practitioners and allies to build a sustainable, just and economically vibrant region. From one network to another, the article profiles Food Solutions New England (FSNE), a network building effort now going into its third year of intentional development. It captures where FSNE was just prior to the New England Food Summit, which advanced connectivity and commitment to both regional action/identity and work for racial equity. NOTE: I have added links, bolded text, and pictures to the body of the article.
I have never observed the Fast of the 17th of Tamuz. Yesterday, I did. I fasted in solidarity with others who were making a stand with our bodies for peace and in mourning lives lost in Palestine/Israel. At a time of horrific violence and avowed enmity between so many Muslims and Jews, it was a comfort to be fasting together, during Ramadan.
The fasting helped me to reflect on the fear and brutality that lead a nation to choose bombing as a means of protection. I have been deeply saddened not only by the murder of four teenagers but the ensuing violence that has left many in fear and over 190 Palestinians and 1 Israeli dead. The disparity in numbers is not to be overlooked, it speaks to power and institutional might. The violence inflicts a wound on all our souls.
We have too many wounds, both our peoples. I am moved by the coverage that has people recognizing our shared humanity: children saying they don’t want children “on the other side” to be in fear either, Israelis visiting the family of Mohammed Abu Khdeir, members of an interfaith alliance in Jerusalem breaking their fasts together last night. It is love – seeing the legitimacy of the other — against the odds. It is love that liberates, that sheds the centuries (for Jews) of scars and fear and chooses instead to be whole.
Let us rejoice that, despite all, we have many acts of love and generosity and bravery, the kind of bravery that is about taking risks and standing together rather than relying on weapons and destruction. May Israel use her power for right, end the racism, and value the lives of Palestinians. May righteous leaders, on all sides of the Israel/Palestine conflict, emerge who can hone the path of peace and love.
“The ideas of self-organization are very important to understand the autonomy, the authenticity and basic humanity of people.”
-Fritjof Capra
One principle of “thinking like a network” that I like to highlight is the notion of moving from permission and perfection (looking for the one right answer) to self-organization and emergence. Self-organization is a defining characteristic of living systems and connected to their adaptive capacity and development. I like this short video as an introduction to self-organization and how it highlights the importance of diversity, connectivity and “local interactions.” NOTE: It starts to get into “network effects” and social organizations around 2:30. The significance of understanding self-organization is essentially that we develop a better understanding of how life, including social systems, actually works and are able to work better with systemic potential, rather than trying to command and control what is much too complex.
“I think self-organization and the newer understanding of life and complexity, when it is applied to the social realm and human organizations, can help people to find their authenticity as human beings.”
Thanks to Deborah McLaren for putting this slide show together that references the good work of June Holley, Chris Brogan, and Beth Kanter. I find that there are many people out there who naturally get the concept of “network weaving” and many others still who are still learning to understand its value, and to see it as a function of leadership in a networked world.
At IISC, we like to talk about “Facilitative Leadership” as a practice of “creating and inspiring conditions” that deliver on the promise of collaboration (innovation, rapid diffusion, equity, resilience, adaptation, etc.). In this vein, I particularly like what Chris Brogan suggests as the following leadership practice related to network weaving:
Spend 20 minutes every day thinking about your network
Spend 10 minutes every day cultivating your network
Deliver 2 or 3 times as much value as you ask from your network
“In spite of current ads and slogans, the world doesn’t change one person at a time. It changes as networks of relationships form among people who discover they share a common cause and vision of what’s possible.”
For the past two years, I’ve had the fortune of partnering with Carole Martin to create and deliver a network leadership development program for regional and economic development in “the north country” (northern NH, southern Quebec, eastern VT). This opportunity was made possible by funding from the Neil and Louise Tillotson Foundation and took the form of something we called the Community Practitioners Network (CPN). Subsequently, some of the members of the first cohort have taken to calling it the “Community Placemakers Network” (more on that another time).
One of the first steps Carole and I took in creating the program was to begin with a set of principles, which, in good network fashion, evolved over time. These principles guided our design and facilitation of the program as it emerged, and we offered them to and co-evolved them with the cohort as they considered how to bring them to their own leadership in their organizations, communities, and beyond. Here is a condensed version of the lastest iteration of the principles:
Look for what is beyond the immediate sight lines and intersections – Part of the power of networks is emergence; expect and delight in the unexpected that comes from the meeting of different minds and perspectives.
Design for serendipity – Don’t try to control and account for all outcomes. First of all, it’s impossible. Secondly, as Andrew Goldsworthy once said, “Too much control can kill a work.”
Periphery, not (just) center – Network action is not simply about what is happening “in the room” but what transpires “after the meeting,” not what goes on at a “steering group” level, but what happens in two-sies and three-sies that form/partner/innovate “out there.”
Contribution before credential – Contributions are what count, and can come from anyone.
Feed the network through questions so that it has a life of its own – Using inquiry can help to unlock network potential in the pursuit of unique and context-specific answers.
Always eager to hear others and how you have put them to use . . .
Two recent graduates of a Facilitative Leadership for Social Change workshop Mistinguette Smith and I led in New York, Alison Gold and Juan Sebastian Arias from Living Cities, recently wrote to us about a creative way they are bringing the frameworks and tools they learned back to their organization. So many of you ask us for advice about how to apply this stuff that we thought you’d want to know about it too! Read More
I met Juan Pacheco of Barrios Unidos recently at a gathering focused on creating an affirming narrative about boys and young men of color. He shared his own personal story—a journey from El Salvador to the U.S., from a supportive family to a gang as a substitute for family. He shares the power of love to transform violence and to liberate young people from despair, pain, and confinement within a prism of societal and self-perceptions of failure. Here are just a few of his many inspiring thoughts, quoted from two talks that you can listen to on line.
“Young people in gangs are willing to hurt you to the degree that they are dying inside themselves. But they’re not dying because of their own choosing. Right. They’re dying because of that reflective mirror that they see from society that builds their identity. And they would rather choose something than be nothing. They would rather be radical failures because they can’t find success in our world…
“Young black and Latino men are not the cause of gangs. Immigrants are not the cause of gangs. Gangs are the effect of communities that are ineffective. Somebody dropped the ball on these young people … the familia should always be there … maybe the church should have been going out to the young people … maybe it was the school … zero tolerance policies instead of listening … or their friends or community or neighborhood that didn’t give them the foundations of success, support, understanding … Eventually I made the only choice that made sense … if the groups that were supposed to take care of me didn’t, I went to the only ones that did listen to me … They were there 24/7, they operate on holidays, and gave me what I needed. I didn’t care the price I had to pay to be loved and have brotherhood… The gangs … get started because a whole bunch of young people need love and a place to belong and we as adults don’t give that to them.”
“What I needed was a community that believed in redemption at a time when I didn’t believe in forgiveness…
“Everyone has a part to play in the prevention of violence in our world, even the gang members themselves… At the personal level, when you’re dealing with a young person, dealing eye-to-eye. It’s all about relationships. Programs don’t help people. People help people; people who care; people who have heart; people who are willing to give away their title and their life for these homies. And that takes corazón…
“Let us all go out and do our part … Make sure you never grow comfortable with your position or title … Revolution and change is what we need to make sure young people have dreams, alternatives and good people with good heart to move forward away from this violencia that has been marketed …”
Juan reminds me of something that was said often when I worked with the Boston TenPoint Coalition. At their best, programs are simply a great opportunity to build caring relationships between young people and adults. And, it makes me think about how to build more of those relationships myself.
Over the past 8 years at IISC I have seen and experienced some interesting progressions. When I first joined the organization, in our Facilitative Leadership trainings, we talked about the “interior condition” of effective collaborative leaders. At the core we mentioned that these leaders and change agents embraced an ethic of “service, authenticity and respect.” Then we made the bold move of changing “respect,” which came across to many as a bit weak, to LOVE. For the first couple of years after making this switch, when I asked “What’s love got to do with it?” with respect to effective leadership and work for social change, there were often uncomfortable silences. Some participants would ultimately want to reframe love as “respect” or “passion.”
Then in 2009 I started noticing a change. More heads nodded in rooms when I mentioned the “L-word.” Less nervous laughter and shifting in seats. In one particularly striking instance, during a training with health care professionals in Maine, a senior and very respected physician responded,
“What’s love got to do with it? Everything! Beyond my technical skills, I am effective in so far as I am able to really see my patients, students, and colleagues, to make them feel seen for who they are.”
Since then, I have been drawn to and often use the work of biologist and philosopher Humberto Maturana when talking about love. Maturana has written that love is “seeing the other as a legitimate other,” and that it can make a living system more intelligent. While this might lack a certain upfront spiritual and/or emotional punch, I’ve found that if you sit with what it means to embrace the legitimacy of others– their being, experiences, and perspectives – it is quite a profound and challenging undertaking. And indications are that it can yield amazing benefits.
Psychologist Barbara Fredrickson has devoted much of her research to the resilience-inspiring and liberating impacts of love. An emotions scientist, Fredrickson has clinically tracked the capacity of love – “moments of warmth, connection and openness to others” – to open people up:
“Your outlook quite literally expands as you come under the influence of any of several positive emotions. With this momentarily broadened, more encompassing mindset, you become more flexible, attuned to others, creative, and wise. Over time, you also become more resourceful.”
Fredrickson and her colleagues at UNC’s PEPLab have even noted the ability of love and other positive emotions to eliminate the phenomenon of “own race bias.” In other words, love can liberate people from some implicit biases and self-imposed boundaries. In an increasingly interconnected and inequitable world, this bears great promise and need, which is why at IISC we uphold three lenses for our collaborative capacity building work: networks, power/equity/inclusion, and love as a force for social transformation.
“Only by operating from the space where we are joined together in some deeper sense are we likely to find common ground in facing up to the collective problems that confront us, with some of our differences intact.”
We are seeing the truth of these words in much of our network building work, including my own consulting with Food Solutions New England (FSNE), a regional network and strategy development effort supporting more just and sustainable food systems. While there is certainly much to be done technically to retool structures and infrastructure to achieve the 2060 Vision of the region producing at least 50% of what is consumed here, considerable work also lies at profound personal and interpersonal levels. In meetings of the broadly representative FSNE Network Team, and in larger convenings, the emphasis is always on “building connectivity” through sharing stories and inspirational offerings of various kinds, learning and spending informal time together.
The results have been very encouraging, including new and in some cases unusual relationships and partnerships forming across various boundaries – geographic, cultural, sectoral – and instances of risk-taking and people having one another’s back. We leaned heavily on this trust very recently at the New England Food Summit during which we explored in plenary gatherings of more than 150 representatives from six states, the reality of racial inequities in our food systems. The ripples of this successfully held conversation are already being felt in states and communities across the region including commitments to continue the conversation locally.
What all of this is adding up to in my eyes is the recognition that our collective ability to really see and be with one another across lines of difference is absolutely critical to our long-term resilience and thriving. I closed the New England Food Summit with a couple of my favorite quotes that capture the essence of what love has to do with the work of social change. The first echo is found in the words of Mary Parker Follett going back nearly 100 years:
“Democracy is an infinitely including spirit. We have an instinct for democracy because we have an instinct for wholeness; we get wholeness only through reciprocal relations, through infinitely expanding reciprocal relations.”
“There is a need for an alternative vision, a beloved community where being connected to the other is seen as the foundation of a healthy self, not its destruction, and where the racial other is seen not as the infinite other, but rather as the other that is always and already a part of us.”
The other day I was working with an emerging inter-institutional collaboration of universities looking to move the needle on “transitioning to sustainability.” Like so many other conversations that I am a part of these days, there were bold visions tempered by structural realities, including robust conversation about internal constraints to the kind of progress people are striving to realize. These constraints are not simply internal to our organizations in the form of protocols and politics, but also to our thinking. As David Bohm once wrote,
“Thought is creating divisions out of itself and then saying that they are there naturally.”
And so there is a call to constantly “mind the lines” that are not simply “out there,” but that are conscious and unconscious projections of our thoughts, and that do not serve our intensions. Perhaps no one says it better than the late Donella Meadows in a piece from which I read the other day and have pulled extracts below. For the entire essay, visit the Donella Meadows Institute.
From “Lines in the Mind, Not in the World” by Donella Meadows (December 24, 1987)
The earth was formed whole and continuous in the universe, without lines.
The human mind arose in the universe needing lines, boundaries, distinctions. Here and not there. This and not that. Mine and not yours.
That is sea and this is land, the mind thinks, and here is the line between them. See? It’s very clear on the map.
But, as the linguists say, the map is not the territory. The line on the map is not to be found at the edge of the sea. . . .
Between me and not-me there is surely a line, a clear distinction, or so it seems. But, now that I look, where is that line?
This fresh apple, still cold and crisp from the morning dew, is not-me only until I eat it. When I eat, I eat the soil that nourished the apple. When I drink, the waters of the earth become me. With every breath I take in I draw in not-me and make it me. With every breath out I exhale me into not-me. . . .
Between you and me, now there is a line. No other line feels more certain than that one. Sometimes it seems not a line but a canyon, a yawning empty space, across which I cannot reach.
Yet you keep reappearing in my awareness. Even when you are far away, something of you surfaces constantly in my wandering thoughts. When you are nearby, I feel your presence, I sense your mood. Even when I try not to. Especially when I try not to. . . .
I have to work hard not to pay attention to you. When I succeed, when I have closed my mind to you with walls of indifference, then the presence of those walls, which constrain my own aliveness, are reminders of you.
And when I do pay attention, very close attention, when I open myself fully to your humanity, your complexity, your reality, then I find, always, under every other feeling and judgment and emotion, that I love you.
Even between you and me, even there, the lines are only of our own making.
Dr. Martin Luther King, Jr. is what the Community Healing Network (CHN), chaired by the late Dr. Maya Angelou, calls a “psychological freedom fighter.” The clip of Dr. King posted here is a portion of his 1967 speech, “Where do we go from here,” which is well worth reading or listening to in full.
The CHN describes the straightforward and deeply challenging struggle of black people (and I think it’s fair to say all people of color in some way) for psychological freedom from racism.
“The toxic idea that Black people are not as beautiful, lovable, capable, and worthy as other people continues to undermine our sense of self-worth, the well-being of our families, and our children’s sense of positive possibilities.
“It contributes to the Black-White academic achievement gap, the epidemic of violence among Black youth, the mass incarceration of Black men, women, and youth, and many of the other challenges facing Black people today.
“Toxic ideas about the inferiority of Black skin, Black hair, and Black people will not disappear on their own. As a people, we have to be intentional about working to overcome these ideas and other negative emotional legacies of enslavement and racism.
“We have to take the time to deepen our understanding of the impact of our history on our emotional lives and relationships, share our stories, detoxify our minds and spirits, revitalize ourselves and each other, and tell ourselves a new, liberating, and empowering story about who we are and what we are capable of doing–as individuals and as a community.
“As a people, we have accomplished great things even while carrying on our shoulders the enormous weight of the lie of Black inferiority. CHN believes that there will be no limits to what we will be able to achieve, once we free ourselves and our children from the lie, and take the time to heal.”
Some of us are reluctant to engage in this level of work because others might be tempted to think that this is the only remaining work to undo racism, or to think that the racially disparate outcomes are entirely the fault of people of color. The need for this level of internal work is real AND it’s no excuse for avoiding doing the equally hard work “out there” to address policies, practices, and opportunity structures that limit opportunity for black people and other people of color.
The text of the speech (note: the emotional emancipation passages in the video above are at paragraphs 22 to 26);
Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. (All right) The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.
Even semantics have conspired to make that which is black seem ugly and degrading. (Yes) In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. (Yes) The most degenerate member of a family is the “black sheep.” (Yes) Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. [applause] The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper. (Yes)
To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. (Yes) Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. (Yes) As long as the mind is enslaved, the body can never be free. (Yes) Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. (Oh yeah) I am a person. I am a man with dignity and honor. (Go ahead) I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents (That’s right), and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” (Yes sir) Yes [applause], yes, we must stand up and say, “I’m black (Yes sir), but I’m black and beautiful.” (Yes) This [applause], this self-affirmation is the black man’s need, made compelling (All right) by the white man’s crimes against him. (Yes)
Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness (That’s true) and powerlessness. (So true) Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like UAW to make the most powerful corporation in the world, General Motors, say, ‘Yes’ when it wants to say ‘No.’ That’s power.” [applause]
On June 5, 2011 in Minneapolis, CeCe McDonald and her friends were passing a bar on the way to a grocery store when they were accosted with homophobic, transphobic, and racist slurs. CeCe defended herself with a pair of fabric scissors in her bag. She was accused of murder even though she acted in self-defense, jailed for defending herself against bigotry and violence that transgender people often face. The judge rejected considerations of how gender, sexual orientation, race, and class played into the situation; statistics that trans people are more at risk for hate violence; the swastika tattoo on the attacker’s chest and his three previous convictions for assault; as well as the meth, cocaine, and alcohol present in the attacker’s system.
In this Democracy Now! clip from February 19, 2014, CeCe (after her release from prison) and Laverne talk about why black trans bodies matter. It is a must watch for anyone who cares about human beings and wants to better understand what is at stake in the movement for trans liberation. As a cisgender (in other words, non-trans) queer white woman, I am inspired and humbled by these two fierce trans women’s words.
“I know what is like to always have this guard up because you don’t know when somebody will literally try to kill you for just being who you want to be…. I’ve yet to hear of a trans woman who has just lived her life happily….” CeCe McDonald
Why do we insist that there are ok expressions and not ok expressions of masculinity and femininity?
When will we stop policing people’s gender expressions?
When will we start allowing ourselves to see people who challenge mainstream notions of gender not as freaks who are offensive or dangerous, but as beautiful people with unique gender wisdom?
Many trans people are warriors on the front lines, fighting for liberation from restrictive and false gender norms. When will we wake up and see that this fight is one that all of us, people of all gender identities, will benefit from?
Laverne calls us to the future we can all be a part of creating if we choose to:
“How do we create spaces in our culture where we don’t stigmatize trans identity, where we create spaces of gender self-determination? It is so often acceptable to make fun of trans people, to ridicule trans people. When we look at the epidemic of violence against trans people so many people think that our identities are inherently deceptive, inherently suspect, and that we should be criminalized because of that. In Arizona they were trying to criminalize going to the bathroom last year. How do we begin to create spaces where we accept trans people on trans people’s own terms and let trans people lead the discussions of who we are and what the discussion about what our lives should be?” Laverne Cox
Keep an eye out for the release of the documentary, FREE CeCe, to learn more about CeCe’s story and the culture of violence experienced by trans women of color.
Picking up on the spirit of yesterday’s post about asking “beautiful questions” and inspired by a staff challenge to articulate lines of inquiry stemming from IISC’s core lenses, I offer this post. It distills some of the underlying questions that adopting a “network lens” inspires for social change work. Please add, adjust, edit, and rift!
How does your organization/network/change initiative strive to add value to (rather than duplicate) existing efforts? What do you do best, and how might you then connect to the rest?
What are you doing to support and strengthen connections and alignment within and beyond your organization/network/change initiative?
Make Change Stick Beyond the MeetingTurn ideas into agreements that stick, and keep change going after the meeting ends. Perfect for teams stuck in “great conversation, little action.”
