From Laird Schaub: How Strong to Make the Safety Net

From Wren: Laird Schaub is a friend from Sandhill Community in Missouri, who teaches facilitation and consensus. He’s active in Fellowship for Intentional Community. Thanks, Laird, for allowing me to repost your article!

____________________________

About 12 years ago I recall the first time FIC discussed the potential for intentional communities providing a safety net for people with special needs. Under Reagan’s tenure in the ’80s, the federal government went through a massive policy change whereby support for disadvantaged groups was deinstitutionalized. With the Boomer population about to enter retirement age, it didn’t take a math degree to predict the coming train wreck. Why couldn’t communities pick up some of the slack?

There’s no doubt that communities are well structured to offer this kind of help (think about the challenges of aging, mental health, developmental disabilities, physical disabilities, recovery from trauma—there are myriad populations that could benefit from the dignity and caring distinctly possible in group settings). That said, I want to explore the tender dynamics of why it’s hard to take that very far, unless the community makes an explicit choice to go in that direction.

To be sure, there are a number of communities that have chosen to define themselves based on services to disadvantaged segments of the population. Here’s a sampling of some well-established examples:

o Camphill Villages
Inspired by the philosophy of Rudolph Steiner, these groups offer residential support for the developmentally disabled and have been around for 50 years. There are currently 13 offerings in North America, with others abroad.

o Gould Farm
This community in Monterey MA provides residential therapeutic treatment for the mentally ill. It’s been around since 1913—two wall calendars short of a century!

o Innisfree Village
This community in Crozet VA offers support for people with intellectual disabilities and is celebrating its 40th anniversary this year.

o L’Arche
Inspired by the writings of Jean Vanier, this movement started in France in 1964, got a foothold in the US in 1972, and has 17 residential communities in America today, servicing those with intellectual disabilities.

With these solid examples, couldn’t the wider Communities Movement do more on a less formal basis? Perhaps.

Addition by Subtraction
For the most part, intentional communities aim to create a superior lifestyle for their members by purposefully downshifting into the slower lanes of traffic. Community living encourages members to get off the production and consumption treadmill, to slow down, build smaller houses, nurture connections, and share more. Following this path leads to less doing and more being, crafting a quality life on fewer resources. Sure people want security, but this is increasingly being defined as the quality of one’s relationships, rather than the quantity of one’s bank account.

Thus, even as communities aspire to meet their own financial needs, they actively work to whittle down what those needs are, and don’t particularly aspire to make much more than they need.

While most groups willingly stretch to help their own members in need, it is uphill asking communities to set aside resources (or work harder to generate those resources) for the purpose of creating surplus to aid unknown future members. Groups almost never run short of good ideas about how to put surplus resources to use. And if, for some reason, they’re ideas are fully funded, they’re far more likely to ease off the gas and smell more roses now, then to keep chasing dollars and deferring enjoyment of the life’s flower garden to some uncertain future.

Digesting this, it’s understandable that communities rarely get excited about tackling additional responsibilities than the ones they’ve already signed on for. In trying to pioneer sustainable and compassionate culture, they don’t want to swamp their life boat. While they’re typically happy to be an inspiration for other groups focusing on the needs of disadvantaged populations, they’re not likely to take a bigger bite of that particular apple than they already have in their mouth.

The double whammy here is that the disadvantaged groups themselves are, by definition, probably incapable of creating their own communities, and are thus at the mercy of new groups seeing the opportunities in meeting the needs of that client base as a way to ground the community’s mission. While some do, it’s not enough to make up for the (in)difference of contemporary public funding.

We need a different answer, and I think our best hope is for groups to be an inspiration for the neighborhoods and wider communities in which they’re embedded, where the support that intentional communities extend to their members is inspiring for how the many can humanely support the few—without reliance on governmental subsidies.

In an effort to fashion better safety nets, I don’t think we need communities to be salting away more dollars, so much as we need communities to be peppering their neighbors with ideas about how we can create robust services on the local level, built mainly on connection and common sense—giving up on our dependency to a connection with common cents.

Not only do I think we can do it, I think we must.

—Laird Schaub

http://communityandconsensus.blogspot.com/

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How did we come up with the idea for a toolbox summer camp? C.T. Butler and I have been exploring how Intentional Communities and other groups succeed and how they understand (or often misunderstand) consensus. The idea of a “toolbox,” which members regularly update and use to build new culture, solve conflicts and grow as people, isn’t a new idea. What goes in it varies but adding to it seems key.

More than just a technique like Non-Violent Communication, “consensus is a cultural paradigm…a way of being in the world,” writes trainer Maikwe Schaub Ludwig. Yet few people get much more than a day or two of training in this “way of being.” Many more find themselves practicing it with no training!

A space happened to open up in Heathcote Community’s education calendar. And when C.T. and I considered it for a weekend slot, we realized we had the chance to really help people go deep and get it!

We sprang into action and put together many of the ideas we’d been collecting. Ta dah! Toolbox Camp!

Below is the text of our brochure:

Are you currently part of an organization, activist group, non-profit, Cohousing or Intentional Community that’s having trouble with governance, decisionmaking or communication?

• Does your group feel a time pressure when making decisions?
• In discussions, does everyone speak?
• Does your group accomplish its goals?
• Do some people dominate? Is there burnout?
• Is the workload uneven? Organizational structure vague?
• Does it seem members just don’t hear each other?

C.T. Butler and Wren Tuatha been going deeper into the nature of consensus, how to teach it and how to help groups succeed. We’ve gotten clear that consensus is amazing and transformative, but that it’s a major paradigm shift for most groups. It’s more than just exchanging Robert’s Rules for Butler’s. C.T. isn’t just offering new software, so to speak, but a whole new operating system.
We are offering these skill building experiences designed to help Communities, activist groups, non-profits, spiritual groups, families, etc., succeed in their goals through awareness of the structures of group dynamics—decisionmaking, conflict resolution, mediation, listening, and communication that integrates head, heart and gut.

SOCIAL TECHNOLOGY TOOLBOX SUMMER CAMP
July 15-24, 2011

A 10 day immersion, starting with a weekend workshop called Consensus, Body and Soul. Then, together, we’ll create temporary consensus-based community. The mornings will be devoted to ZEGG Forum and deeper consensus workshops. Each afternoon, we will add techniques and perspectives  like Enneagrams, JoHari Window, Spiral Dynamics, Heart of Now, etc. The group will make decisions together at plenaries and participants can offerπ content of their own each evening through Open Space Technology.
Simply, we’re all about finding the voice of the group. After thirty years in the field of consensus, C.T. presents a clear vision of egalitarian freedom through use of structure that brings the common values to life within the group.
Some lessons are collected from other wise travelers, others are plucked from our own experiences in groups. Even as we make our offerings, the paradigm is leaderless and participant generated. We are curious about you. What do you bring?

LOGISTICS

Request a brochure with the application form at curiocoast@comcast.net. Costs include fixed fees for materials, food and lodging, and a sliding scale for tuition.

Structured programming begins Friday evening, July 15. and ends at noon on Sunday, July 24. Lodging options are camping and the Heathcote Mill bunkroom. Accommodations are rustic and, like most forests, the land does have poison ivy/oak and ticks that carry lyme disease. Heathcote is a vegetarian facility, and drug and alcohol free. Carpooling is encouraged. You will receive a packet with directions, a Heathcote orientation, packing lists, schedules and other logistics upon registration. The packet will include requests for food allergy and other special needs information.

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Forwarding a press release.—WT:

Hollister, NC- Pow-Wow, an American Indian owned and operated company, will sponsor the Frederick, Maryland American Indian Pow-Wow and Show at the E-Eventplex at the Frederick Fairgrounds (797 E. Patrick Street Frederick, MD 21705) on May 21-22, 2011. The Pow-Wow is an opportunity for the public to interact with American Indian dancers, singers, drummers, artists and craftspersons. This event is an attempt by Pow-Wow to educate the public about American Indians, past and present, through the arts.

The pow-wow is an opportunity for the public to interact with over 100 American Indian dancers in regalia (outfits), singers, drummers, artists, and crafts persons. Over $8,000 will be offered in dance and drum prizes, which will attract more than 100 dancers in full regalia from throughout the United States and Canada. At least Five (5) drums are expected.

On Saturday, gates will open at 11:00AM, and the event will kick off with a parade of nations (grand entry) at 12:00 noon. Over 50 Tribes will be represented at this year’s event, and they include: Haliwa-Saponi, Piscataway, Chickahominy, Rappahannock, Cherokee, Sioux, Iroquois, Lumbee, Hopi, Mattaponi, Nansemond, Choctaw, Navajo, and so many other Tribes and nations.
Hoop Dancer Pete Four Winds (Mohawk) and Juan Salinas of the Aztec Dancers will perform both days.

Fun activities for children include: Storytelling by Rose Powhatan, pony rides, face painting, tipi visit, bow ‘n’arrow shooting and a make it/take it table.

The public will be able to purchase some of the finest Native American crafts available. Items for sale include turquoise jewelry, moccasins, beadwork, rugs, books, paintings and dreamcatchers to name a few. Buffalo stew, fried bread, Indian corn soup and buffalo burgers are just a few of the Native American food items that will be on sale at the event.

Admission to the Pow-Wow is as follows: Friday-$10 for everyone Saturday –Sunday: Ages 3-12: $6:00 Ages 13-up: $10.00. The Frederick Food Bank will benefit from the Frederick Pow-Wow. A donation of a non-perishable food item at the gate on Saturday or Sunday will allow a person/family to receive $1 off each ticket purchased. This offer is not good with any other offer. Please call Ms. Sarah McAleavy, Coordinator of Food and Nutrition at Frederick Food Bank for more info concerning our food drive. Her number is (301) 600-6263.

For more information regarding the pow-wow, please call the show promoter at (252) 586-7913 or (252) 532-0821 or send e-mail to: powwow@vance.net This is not a web-site.
OUR WEB-SITE IS: http://www.myspace.com/powwow4life

TELEVISION AND PHOTO OPPORTUNITES

FREDERICK, MARYLAND AMERICAN INDIAN POW-WOW SCHEDULE-UPDATED

May 21, 2011
11:00AM-Gates Open/Vendor Sales
12 Noon-Grand Entry/Parade of Native American Dancers
1:00PM-Moccasin Blowout-Exhibition
1:00: Storyteller-Rose Powhatan
1:15: Hoop Dancer-Pete Four Winds
1:30-3:00PM-Native American Dancers-Exhibitions-1st round of contests
3:00-3:15: Storyteller-Rose Powhatan
3:15-3:30: Hoop Dancer-Pete Four Winds
3:30PM-4:00PM-Juan Salinas, Aztec Dancer
4:00PM-Moccasin Blowout Competition-1st Round
4:30PM-6:30PM-Native American Dancers/Contests/Exhibitions/Specials/honors-2nd round of contests
7:00PM-Gates Close

May 22, 2011
11:00AM-Gates Open/Vendor Sales
12 Noon-1:30PM-Grand Entry/Parade of Native American Dancers/Exhibitions
1:30PM-1:45PM-Storytelling: Rose Powhatan
1:45PM-2:00PM: Hoop Dancer-Pete Four Winds
2:00-3:30PM-Native American Dancers-Exhibitions-2nd round of contests
3:30PM-Juan Salinas-Aztec Dancer
3:50PM-Moccasin Blowout Competition-2nd Round
4:00PM-6:00PM-Native American Dancers/Contests/Exhibitions/Specials/honors-2nd round of contests
6:00PM-Announcementt of winners
6:00PM-Gates Close

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Although many of us in the Intentional Communities movement know C.T. Butler as a consensus trainer/ facilitator/mediator and the author of On Conflict and Consensus and Consensus for Cities, he is also the fountainhead and co-founder of the original Food Not Bombs collective. He’s co-author of Food Not Bombs: How to Feed the Hungry and Build Community, with FNB co-founder Keith McHenry.

In his role as consensus trainer, he met Douglas Rori in Nairobi, Kenya. Both were attending the IndyMedia Convergence leading up to the World Social Forum there four years ago. They’ve stayed in touch and C.T. has closely supported Doug’s work in establishing a FNB chapter in Kenya. So when Doug posted his new film on facebook recently, I was electrified by the parallels of the use of graffiti in Africa with the stories C.T. has told me about graffiti as a central artistic tool in FNB and his other activism in the 1980’s. Of course, the artistic bar has been shot into the stratosphere, as depicted in the thought provoking documentary Exit Through the Gift Shop. And the art in Doug’s film is of that caliber.

I want to share Doug’s link because, wherever activists are working, I love the power of delivering our messages on our own terms. This seems more and more important as we find ourselves living on Earth, Inc.

http://vimeo.com/20684850

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In my world, Permaculture education and comedic Lesbian folk music are a luscious combination, like chocolate and peanut butter. Remember those Reese’s commercials in which one person is walking down the street eating a chocolate bar and someone is walking towards them eating from a jar of peanut butter and they’re both so self absorbed that they don’t see the other, collide, and their food gets combined, thus delivering them to a higher level of Nirvana? Well, Jamie Anderson probably has a song about that.

I’ve been keeping it in the back of my mind that I’d like to get Jamie to Heathcote Community for our House Concert Series, and now that chocolaty muse has collided with Heathcote’s exciting new opportunity: An adjoining piece of land which we’ve always held dear is for sale, giving us a chance to greatly expand our organic farming and Permaculture education programs. Oooh! Peanut butter!

The Anacker Land

Heathcote Community was founded in 1965 when Bill and Margaret Anacker, members of the School of Living, sold  a 37 acre parcel of their land to SoL as a headquarters for the magazine Green Revolution and as a  homesteading demonstration site. As a 1960’s & 70’s style hippie commune sprouted and grew on the land, Bill and Margaret were very involved, mentoring young folks in homesteading and sustainability skills. The community overlapped onto other parts of the Anackers’ land and the community evolved into a wimmin’s land  through the 80’s and eventually a mixed queer & straight community of settled members. Over time, Heathcote acquired parcels we call the Farmhouse land and Cabin land, or, Back 70, both of which had previously been the Anackers’, and which helped us expand our membership and unify our little valley.

Now with Margaret passed on and Bill needing eldercare, the Anacker family is selling the 24 acre parcel on which Bill and Margaret homesteaded for so long. This land would give Heathcote our first substantial ridge top acreage, suitable for gardening/farming we haven’t been able to do down in our narrow valley and flood plain. This would allow us to expand our Permaculture education, internships and community membership, and provide crops for donation, Community Supported Agriculture (CSA) and/or market gardening, as well as allowing Heathcote to increase our food self-sufficiency.

We have some substantial pledges from large donors, starting us on our way. We’re partnering with Fusion of Baltimore as our fiscal sponsors. We’ve formed a fundraising committee and seek broad community support for bringing the Anacker land into the community.

Jamie Anderson

Award winning singer-songwriter/parking lot attendant Anderson plays tunes that go from sexy to silly, witty to whimsical.  She first hit my radar when Louisville DJ and Yer Girlfriend vocalist Laura Shine played her music at a time when we were first launching our Fairness Campaign there. She’s been on my playlist ever since!

She draws from many influences. As her website explains: She’s country without the big hair, bluegrass without the whiny tenor, blues without selling her soul and rock without the dirty t-shirt.

Besides songs that range from laugh out loud to tugging on your heartstrings, Jamie is adept at improving witty, thoughtful intros and stories. Her shows are great entertainment on many levels!

More nibblets from her site:

When Jamie isn’t touring, she’s taught songwriting, guitar and other classes at Duke University, arts centers, privately and at festivals all over the country. She has a chapter in Songwriting and the Guitar, a book that also includes Paul Simon, The Indigo Girls, Joni Mitchell and others. Jamie is a freelance writer whose articles and CD reviews have appeared in Acoustic Guitar, Curve, SingOut! and more.

Anderson’s awards include Finalist (USA Songwriting Competition, “Your Mama Scares Me,” 2008), the Jane Schliessman Award for Outstanding Contributions to Women’s Music (Women in the Arts, 2006), Best Folk Album (The Independent, A Promise of Light, 2005), Honorable Mention (Great American Song Contest, “Beautiful,” 2005), and others that only her mama cares about.

Save the date: May 22, 7pm. And stay tuned to Hippie Chick Diaries for more articles with links to Jamie’s songs and details about our silent auction and plant sales!

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Come to our Gaia University Open House!

March 5, 2011, 7:30 – 9:00 PM at Heathcote Community

Come learn about Gaia University, an institution for higher learning with a unique approach. The students (called associates) are able to earn accredited Bachelors & Masters degrees and Graduate Diplomas whilst being actively engaged in self and planetary transformation and ecosocial regeneration. The Open House will provide an overview of Gaia University’s action learning methodology and our programs in Integrative EcoSocial Design with concentrations in Applied Permaculture Design, Regenerative Entrepreneurship, Participatory Community Design, and Open Topic.

Heathcote is partnering with Gaia Southeast to host a Gaia Gather-In March 23-30, 2011. Prospective applicants may attend the whole gathering or audit individual days. Find out more at the Open House!!

Please RSVP by Mar. 4 by calling 410-357-9523 or email education@heathcote.org.

From Wren:  I attended last Saturday’s Gaia U Open House. I continue to be amazed at the scope and effectiveness of Gaia U. It brings our alternative values into practice, while educating alternative-minded students in hands-on, exploratory, real world ways. It’s a great alternative to the conventional classroom! I hope you can make this Open House or connect with Gaia U through its website or other means! —WT

From Wren: The World Social Forum is a growing event that happens concurrently with The World Economic Forum. WSF intends to turn the tide of “neo-liberal globalization,” (free market capitalism, with slavery, child labor, imperialism and environmental injustice).

I just received this email reporting on the World Social Forum in Dakar, Senegal. Click here for extensive photo coverage.

C.T. Butler and I had planned to attend it and the preceding IndyMedia Convergence as consensus trainers, but our invitation was relatively last minute and funding didn’t happen in the short time. We’re expecting our friends to return in the next few days with exciting stories! Until then I share this, unedited:

—WT

From Sven Giegold—

Just like last year’s World Social Forum held in Belem (Brazil), the
Forum in Dakar took place under the impression of the deep crisis of
neoliberal globalization. Whereas the economy has recovered for some
time already in some regions of the world, it started to do so recently
in others. But all that cannot hide the existence of deep social,
economic and ecological problems. The WSF provided a meeting point for
a broad range of individuals originating in movements and civil society
who hope to overcome neoliberal globalization: Either by establishing
social and ecological regulations, for instance by implementing a
“Green New Deal”, or by breaking with capitalism in general. This range
of political alternatives characterized this WSF, just as the
alterglobalist movement in general. In the run up to Dakar, Gustave
Massiah (2011a & 2011b)* wrote a widely acknowledged book and published
12 theses on the alterglobalist movement.

Whereas the debate in Belem had been dominated by discussions over the
crisis of civilization and fundamental alternatives to globalized
capitalism, such as the concept of “buen vivir” (“good living”) this
was different in Dakar. This year, the agenda was dominated by the
peaceful revolutions in Egypt and Tunisia, and the particular African
context with its own topics. Already the impressive opening march made
clear that this would not be a forum of big overarching claims and
slogans. The organization committee succeeded in mobilizing a big
variety of social- and grassroots-movements from all over West Africa.
Caravans had been travelling across all neighbour countries, converging
to Dakar from different directions. On the one hand they provided cheap
transportation, on the other hand they called attention to the WSF. And
they did not come with red, green or any other banners, but with their
own concerns: land grabbing in order to fulfill the needs of the global
consuming class in times of increasing scarcity of arable land.
Protection of local seeds and local production from control of
multinational companies and agricultural subsidies. Sea grabbing by
industrial fishing on the cost of family-run fisheries.
Especially the strong African women’s movements were eye-catching,
regarding land use rights, fisheries as well as participation of women
in conflict resolution on the African continent. Finally, fortress
Europe with its inhuman “frontier protection” regime, was a big issue.
Senegalese students and others confronted European participants over
and over again: How is it possible that you are able to come here
without a visa, whereas we do not even have a chance of having one?
Global freedom of movement, as being part of global civil rights, was
claimed consistently. A Migration Forum adopted a “Charta of Migrants”
in the run up to the Forum (http://fsm2011.org/fr/charte-mondiale-des-
migrants ).

In short: new and old forms of colonialism were the decisive topics of
the WSF. Fortunately, there was no arrogant western critique or bashing
of African grassroots movements this time, in contrast to the 2007 WSF
in Nairobi. This was partly favoured by the less obvious appearance of
religious groups – either Christian or Muslim -, so that religious
intolerance, popular in some left currents, was less provoked. However,
the engagement of Catholic and Protestant development organizations can
be seen as positive in enabling numerous of their partner organizations
from the global South to participate in the WSF. The “German Protestant
Development Service” presented its study on EU-West African fisheries
cooperation, which massively affects the right on food of local
fishermen and their families along the coast. Left parties and labour
unions were not as visible as at Forums in Latin America and 2003 in
Mumbai/India. The only German union participating in the WSF was the
GEW. Big NGOs were present numerously, but did still not dominate the
Forum. The participation of the global alterglobalist movement mirrored
its regional spread on different continents as well. Whereas Europeans
and Latin Americans were very visible, alongside the in numbers
dominating Africans, there was very few Asian participation apart from
India. North American NGOs were under-represented in terms of numbers
as well.

Unlike in Latin America, no African government relates politically to
the alterglobalist movement. The revolutions in Tunisia and Egypt
therefore became the point of reference concerning political power of
the Forum. A dozen of Social Forums held in the Maghreb region had
helped to prepare change. Nevertheless, it would be an exaggeration to
see the fall of the two antidemocratic regimes as a success of the
alterglobalist movement. But a lot of organizations associated with the
process of World Social Forum want to travel to Tunisia around the 20th
of March. The European network of Attac is preparing a delegation in
cooperation with Attac Tunisia.
The new methodology applied at WSF proved to be of value: One day of
events dealing with African topics was followed by two days of events
self-organized by participating organisations. Opening and final events
were the only big and centrally organized events. Just like in the
years before, there were numerous events dealing with the same topics
because the organizers did not know each other in advance.
During the last one and a half days, 38 action assemblies were taking
place. Each of them dealing with one relevant topic. They turned out to
be a big success throughout. Resolved common actions were frequently
based on preparatory work of global networks, that were initiated at
WSF some years ago. Those networks – often running a little secretary,
mailing lists and regular phone conferences – are one of the biggest
success of past World Social Forums. And one of the most overlooked
ones at the same time. The World Social Forum can therefore be seen as
a Global Open Space gearing towards action.

As there was no systematic documentation of the results of the 38
action assemblies, I will only mention some of the numerous results.
They are politically only binding the participants, not the World
Social Forum as a whole. During a big event with 300 participants
dealing with land grabbing, a whole clutch of activities was agreed
upon and a declaration was adopted
(http://farmlandgrab.org/post/view/18159 ).
In doing so, it became obvious that the fight of traditional land use
rights, and with it the right to food, have to be won on a local level.
Whereas consumerism of the global rich, interests of multinational
companies, and powerful states are the cause of land grabbing in the
global South, local authorities and nation states from the global South
play a decisive role as well. They should defend peasant’s rights
instead of serving export agriculture in an often corrupt manner.
This was also demonstrated during the conference “land and sea
grabbing” which was organised by our Green group in the European
Parliament and took place at the edge of WSF. We have to take advantage
of the relevance of the very topic at WSF in order to impose pressure
upon illegitimate practices of western companies and EU trade policy,
which negatively affects small producers in the Global South. At the
same time, we have to strengthen fair trade and social movements
putting pressure on their governments.

The mobilization agenda for the upcoming months became obvious
throughout different meetings. G8 and G20 summits are going to take
place in France this year. Sarkozy wants to present himself as an
alterglobalist, failing with his agenda because of “other evil states”.
At the same time he is slowing down EU regulation processes regarding
the financial markets and the introduction of a European financial
transaction tax. It seems to be clear that French movements will not
let pass this obvious cheap strategy. The action assembly dealing with
G8/G20 adopted a corresponding resolution (http://gruenlink.de/54 ). An
organization committee with networks all over Europe has been created
in France. A strong mobilization towards Deauville in March (21st-22nd)
and Cannes in autumn (31st October until 5th of November) can be
expected. And there will be another preparatory meeting, taking place
on the 26th and 27th of March in Paris. Withstanding strong existing
tensions between NGOs and social movements relating to the topic of
climate protection, seems to be possible.
Furthermore, a lot of movements are heading to South Africa where the
next World Climate Conference (COP-17) is going to take place from 28th
of November until 9th of December in Durban. Even more attention is
given to the Rio-+20-Earth Summit which is going to be held from 14th
until 16th of May 2012. Realisation of a “People’s summit” as parallel
event for civil society is planned in Rio. It is a politically
interesting coincidence that both conferences dealing with climate
protection and biodiversity are going to be held in booming countries.
Both governments emerged from social movements. At the same time they
did not cover themselves in glory regarding ecological policy. How to
fight against ecological and social crisis with a common economic
strategy is going to be the essential subject. All in all there will be
a chain of big mobilizations for the alterglobalist movement:
Deauville, Cannes, Durban, Rio.

Unfortunately, the Forum suffered a lot from organizational problems.
The presidency of the university had changed recently and the new
president did not see himself bound to former agreements. As a
consequence, the WSF had to be held in addition to the regular
university schedule, which led to double usages of rooms. It lasted
quite a long time until tents were built up. But even then, changes of
rooms were not announced sufficiently. As a result, many events, that
had been carefully planned in advance had to be cancelled. Small
organizations were affected in the first place.
Nevertheless, all those problems could still not destroy value and
success of the Forum. The International Council of the World Social
Forum, who met in the aftermath of the Forum, accordingly rated it as a
success. Globally successful networks and their activities demonstrate
the necessity and benefit of the WSF. Anyhow, the Forum is neither
running out of topics, nor repeating contents without progress, as
often claimed. World Social Forums are developing regionally as well as
thematically. Even if it is true that there is still no – and will not
be an – overarching, common theory of social movements and independent
civil society. The discourse of an alleged exhaustion is based on a
wrong desire of unity and one big, unifying “-ism”. But the lack of
such an ideology must not necessarily be seen as weakness – it rather
proves the democratic strength of the alterglobalist movement.

In the Council, it was rightly criticised that a state representative -
Bolivian President Evo Morales – was given the honour to open the
global Forum of civil society. This had not been agreed on with the
Council in advance. Furthermore, there are accusations that the
Moroccan and Algerian government co-financed the WSF in return for
political concession on the Western Sahara issue. These allegations
have to clarified fully. Finally, there were critical inquiries by
Indian and Brazilian participants regarding the process of European
Social Forum. As a matter of fact, the process of European Social Forum
is in trouble for years. In contrast to the World Social Forum, linking
up big NGOs, labour unions and radical social movements, failed so far.
Almost all big organisations have left the process, which is now led by
a small and insufficiently legitimised preparatory committee. It is a
good sign, that has now been noted and is criticized from the Global
South.

* Gustave Massiah (2011a): Une stratégie alterglobaliste, Paris: La
Découverte.
Gustave Massiah (2011b): Les douze hypothèses d?une stratégie
alterglobaliste, http://www.cetri.be/spip.php?article2060&lang=fr

You can find my 150 pictures taken at World Social Forum here.

———————————————
Sven Giegold, MdEP

http://www.sven-giegold.de * facebook/twitter: sven_giegold

__________

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Come to our Gaia University’s Open House!
Feb. 19, 2011, 1-3 PM at Heathcote Community

Learn about Gaia University, an institution for higher learning with a unique approach. The students (called associates) are able to earn accredited Bachelors & Masters degrees and Graduate Diplomas whilst being actively engaged in self and planetary transformation and ecosocial regeneration.  The Open House will provide an overview of Gaia University’s action learning methodology and our programs in Integrative EcoSocial Design and Open Topic.  Heathcote is partnering with Gaia Southeast to host a Gaia Gather-In March 23-30, 2011.

Please RSVP by Feb. 16 by calling 410-357-9523

or email education@heathcote.org

Note from Wren:  Karen Stupski and I attended some of the first organizational gatherings of Gaia University at The Farm in Tennessee several years ago. I was electrified at the bold notion that our alternative culture could create higher education models that reflect our values and priorities. This is where I first encountered Spiral Dynamics and Action Learning. Gaia U founders Liora Adler and Andy Langford brought a clarity of vision that has propelled ideas into the realities of several learning pathways.

It’s been exciting to watch this university without walls attract more and more students and more sites each year. Whether or not you are planning to enroll, consider this Open House as a way to learn about alternatives you can promote to the next generation, or even people seeking a career change. Imagine majoring in Permaculture or Facilitation instead of Business…—WT

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From Wren:  I’m reproducing this article from several years ago, with C.T.’s permission. C.T. Butler and I, along with a forming collective of facilitators, have been putting new language to the many paradigm shifts that help practitioners of consensus decision-making succeed in conducting meetings that reflect the egalitarian, non-violent, post-privilege world in which we want to live. This article, nearly twenty years old, shows that, although we’re bringing clarity and new language to the subtle concepts that help consensus succeed, they’re not all new ideas. —WT

By C.T. Lawrence Butler

If you were asked to pick one thing that might bring about major social, political, and economic change in this country, what would you pick? Most people would pick their favorite issue; be it civil rights, demilitarization, environmental sustainability, or whatever. Some people would choose a system of values to replace the capitalism system such as socialism or the Ten Key Values of the Greens. But few people would even think of changing group dynamics (the way people treat each other when interacting with one another in a group); or specifically, the process they use when making decisions.

Process is the key to revolutionary change. This is not a new message. Visionaries have long pointed to this but it is a hard lesson to learn. As recently as the 70s, feminists clearly defined the lack of an alternative process for decisionmaking and group interaction as the single most important obstacle in the way of real change, both within progressive organizations and for society at large. Despite progress on many issues of concern to progressive-minded people, very little has changed in the way people treat each other, either locally or globally, and almost nothing has changed about who makes the decisions. The values of competition, which allow us to accept the idea that somebody has to lose; the structure of hierarchy, which, by definition, creates power elites; and the techniques of domination and control, which dehumanizes and alienates all parties affected by their use, are the standards of group interaction with which we were all conditioned. There are but a few models in our society which offer an alternative.

All groups, no matter what their mission or political philosophy, use some form of process to accomplish their work. Almost all groups, no matter where they fall on the social, political, and economic spectrum of society, have a hierarchical structure, accept competition as “natural”, acceptable, and even desirable, and put a good deal of effort into maintaining control of their members. It is telling that in our society, there are opposing groups, with very different perspectives and values, which have identical structures and techniques for interaction and decisionmaking. If you played a theater game in which both groups wore the same costumes and masks and spoke in gibberish rather than words, a spectator would not be able to tell them apart.

So what would an alternative revolutionary decisionmaking process look like, you ask? To begin with, a fundamental shift from competition to cooperation. This does not mean to do away with competition. Ask any team coach what the key to victory is and you will be told “cooperation within the team”. The fundamental shift is the use of competition not to win, which is just a polite way of saying to dominate, to beat, to destroy, to kill the opposition; but rather, to use competition to do or be the best. In addition, the cooperative spirit recognizes that it is not necessary to attack another’s efforts in order to do your best; in fact, the opposite is true. In most situations, helping others do their best actually increases your ability to do better. And in group interactions, the cooperative spirit actually allows the group’s best to be better than the sum of its parts.
Cooperation is more than “live and let live”. It is making an effort to understand another’s point of view. It is incorporating another’s perspective with your own so that a new perspective emerges. It is suspending disbelief, even if only temporarily, so you can see the gem of truth in ideas other than your own. It is a process of creativity, synthesis, and open-mindedness which leads to trust-building, better communication and understanding, and ultimately, a stronger, healthier, more successful group.

The next step is the development of an organization which is non-hierarchical or egalitarian. A corresponding structure would include: participatory democracy, routine universal skill-building and information sharing, rotation of leadership roles, frequent evaluations, and, perhaps most importantly, equal access to power. Hierarchical structures are not, in and of themselves, the problem. But their use concentrates power at the top and, invariably, the top becomes less and less accessible to the people at the bottom, who are usually most affected by the decisions made by those at the top. Within groups (and within society itself), there becomes a power elite. In an egalitarian structure, everyone has access to power and every position of power is accountable to everyone. This does not mean that there are no leaders. But the leaders actively share skills and information. They recognize that leadership is a role empowered by the entire group, not a personal characteristic. A group in which most or all of the members can fill any of the leadership roles cannot easily be dominated, internally or externally.

The last and most visible step towards revolutionary change in group process is the manner in which members of the group interact with each other. Dominating attitudes and controlling behavior would not be tolerated. People would show respect and expect to be shown respect. Everyone would be doing their personal best to help the group reach decisions which are in the best interest of the group. There would be no posturing and taking sides. Conflicts would be seen as an opportunity for growth, expanding people’s thinking, sharing new information, and developing new solutions which include everyone’s perspectives. The group would create an environment where everyone was encouraged to participate, conflict was freely expressed, and resolutions were in the best interest of everyone involved. Indubitably, this would be revolutionary.

You can contact C.T. Butler at:
Food Not Bombs Publishing
7304 Carroll Ave #136
Takoma Park, MD 20912
website: www.consensus.net
Telephone: 1-800-569-4054

Order copies of his books, On Conflict & Consensus and Consensus for Cities on the above site. His book, Food Not Bombs: How to Feed the Hungry and Build Community, is available on Amazon.com.

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