Let’s keep the dice rolling

I recently listened with increasing horror to an interview by Kim Hill on RNZ National with Julian Savulescu. Savulescu is a professor of practical ethics at the University of Oxford, and he was advocating for the genetic testing of embryos to allow parents to select for a wide variety of traits. This was way beyond eliminating severe, early onset conditions such as Duchenne muscular dystrophy. It was about selecting for ‘intelligence’, perfect musical pitch, physical coordination and so on.

Take note people: if this is the society we create, gone will be the roll of the dice which means each child is a delicious combination of quirky traits that throws something new into the ring. Instead, it will be a world of Barbie and Ken dolls, perfectly dull, and without movement, growth or vitality. The swirl of life will freeze into a form imagined by the men and women who sit in their labs designing the human species. 

It will also be the end of sex. Think about it – if we can harvest a woman’s eggs, match these with a man’s sperm, and then select from and modify the embryos that result, why would you throw the dice? My goodness, you might have a child who struggles to read or do their taxes, or who doesn’t sleep well and gets depressed from time to time. Bad outcomes that you could have avoided if you’d been halfway responsible and gone down the IVF-select-your-baby route.

OK I know that 99.9% of sex isn’t about producing a baby, and people will still jump into bed with each other. But sex as we know it is being undermined through other technologies too. A recent Adbuster’s magazine offers the following vingette: ‘On the third floor of a sex shop in Akihabara, a shy young guy told me that pornography and sex toys are now so fantastic in Japan that you don’t need to bother with real sex.’ Can this really be true? Are young people starting to believe that images and sex toys can replace courtship, human contact, and the oscillation of emotions that accompanies the real deal? Maybe. We are certainly creating a myriad of technological substitutes for human interaction. Medicine, education, encounters with nature – the push is to get everything online until we drift into Matrix-like existences and life has ceased to exist.

In university teaching, the world I know best, more and more is done with the help of computers. Some of this just replaces paper with a screen, which (as far as I can tell) is innocuous. But increasingly, computers replace group based learning. Students can now watch recorded lectures at home, submit assignments via a website and ask their teachers questions through online discussion boards. This may all sound fine to you – as each element was introduced I thought it was fine too. But it all adds up. We are now only a whisker way from a world in which each student sits in their bedroom all day long interacting with a screen. What happens to their bodies as they no longer move through the city to their place of learning, walk between classes and find somewhere to have lunch? And what happens to their minds as they encounter only the thin audio-visual channels produced by computers and the sights, smells, sounds and feel of their bedroom?

As we seek perfection – the ideal baby, the ‘fantastic’ sexual experience, education delivered to your home – we kill life. Life is a mess. A glorious, tragic, frustrating, random, uncontrollable mess. Let’s keep the dice rolling.

To receive blog posts by email, go here

The shame of finite games

In his book Finite and Infinite Games, James Carse wrote: “There is a humiliating memory at the bottom of all serious conflicts.” Our progress through competitive finite games – from one attempted victory to the next – is, as he describes it, a constant effort to resurface old wounds and show the world that we do not deserve the shame they carry. “We feel the need… to prove to [our audience] that we are not what we think they think we are.” In other words, as I read it, Carse is claiming that our struggle up the social hierarchy – or even our waging of war against each other – is at its core, about our desire to be fully recognised and appreciated.

But, as Carse also points out, there is a contradiction implicit to this effort. In order to have the desire to win and show our audience that we are worthy of the title we seek, we must accept that we “actually are the losers the audience sees us to be.” Imagine, for example, we are aiming to be promoted at work. The university promotion ladder is a particularly good example, because the award of a new title – senior lecturer, associate professor, professor – does not bring with it a new role. The primary function of a university title is to indicate that the recipient is worthy of it. In this sense it is a rather pure finite game.

To be in with a chance, the academic who is say, a lecturer, must study the criteria for a senior lecturer and provide a written narrative that argues they already are a senior lecturer, it is just that the university has not yet caught up with this fact. If we understand the applicant to be driven by the desire to be fully recognised and appreciated, what they are really wanting is affirmation from the university that their contribution has been seen and given the stamp of approval. Now, unless they are the archetype academic as defined by their university, their narrative will have required considerable distortion in order to fit the narrative they feel is needed to succeed. Lucky breaks will have been talked up as if they were brilliantly executed manoeuvres, years of hard work on elusive topics will have been ignored as they did not result in recognised outputs, the role of others in their achievements will have been underplayed, and so on (see here for more on this).

So, if they are awarded the title, there is the pleasure of being noticed, but an accompanying suspicion that it was not them that was noticed. If they are not awarded the title, there is the double blow of not being noticed, and having shown interest in winning a game which they subsequently lost. The temptation for losers is to point out the absurdity of the game – except, of course, for fear that if they do so they will forfeit their right to play again or greatly damage their chances of winning. Also, having played and lost, they sense that whatever they say will be unintelligible to their audience. Hillary Clinton said there were times when she wanted to “never to leave the house again” after her defeat in the US presidential elections. What could she say that would not simply affirm her humiliation was deserved?

In the promotion scenario, both winners and losers are also, rather quickly, repositioned as losers of the new game that appears before them. To play it – and attempt to gain an even grander title – is to acknowledge that you are, at that moment, a loser. This is what I think Carse means by needing to accept our role as losers in order to take competitive finite games seriously. We must, at the beginning of each stage and during moments of defeat, acknowledge that our audience – those who grant the title we are seeking, is right to withhold the title from us.

And so, competitive finite games carry an undercurrent of shame. We are forced to simultaneously position ourselves as worthy and unworthy, and give an audience the right to decide our fate. If they judge us unfavourably we asked for it and if they judge us favourably that was only because they did not really see us.

When we are overwhelmed with shame we, like Hillary Clinton, want to hide from view – swamped with a suffering that cannot be articulated. But eventually, our shame may morph into an energy that propels us forward. It is either a renewed sense of vigour for the game or shame’s counterweight: anger – I’ll show them! There is an extraordinary scene in the BBC series The Honourable Woman, in which the Israeli business woman at the centre of the series is face to face with the Palestinian leader of a terrorist group. Both have suffered enormous harm at the hands of the other’s people. In her case, the most personal of these harms were ordered by the man before her. He describes the injustices he has suffered with self-righteous fury. He then asks her why she does not pick up the knife on the table between them and kill him. She replies that whenever she experiences yet another loss or humiliation she thinks, “I deserve it.”

She is locked in a shame that prevents her playing the game being offered, he is locked in an anger that gives him no other choice. Her shame is on one level shocking and undeserved – just as was Hillary Clinton’s – but on another level it serves to break the cycle of destruction. It is as if she chooses to own those humiliating memories and carry their unbearable pain as her offering to the world.  She does not, as in the opening quotation from Carse, constantly revive those memories in service of further conflict.

Is there a way out? That is, can we transcend both shame and anger, thereby avoiding the suffering hidden inside finite games? I am not sure if that is either possible or desirable. But, an infinite game perspective can throw a new, and perhaps helpful, light on these emotions. What it suggests is that shame is fundamental to competitive finite play, like a secret vein that runs through it. When we feel shame, we may do well to celebrate it for what it is – the recognition of our complicity in a social drama that is both serious and absurd. Shame is, if you like, the truth-teller, the route back to our humanity and vulnerability. Anger, on the other hand, projects our pain on to others. This too has truth – especially when we have been another’s pawn – but when it demands vengeance, it sets up an internal battle. We must now pretend to overlook the absurdity of the game itself in order to maintain our passion for playing.

Shame is very unfashionable. It is however, very human. It resonates with the first time we learnt that there were rules we needed to follow if we wanted to be accepted. We only learnt this when we violated those rules – rules we did not know existed – and were rejected for doing so. No matter how gently we were redirected, the message was clear – to get by in this world you will need to change who you are. To lose shame therefore, at least when reflecting on your victories and defeats, is to lose the sense that you exist, over and above whatever society has taught you to be.  It is also to turn your back on the knowledge that we are actually only fully recognised and appreciated in the spaces between finite games – when we and others let down our guards and the warmth of being together and feeling free floods over us.

Note: All Carse’s quotations are from p. 73 of the 1986 Free Press edition of Finite and Infinite Games

To receive blog posts by email go here.

In praise of Christmas carols

Today I listened, for at least the 15th time over the past three weeks, to The Seekers compilation of Christmas music, Morningtown Ride to Christmas.  I usually skip over the non-religious songs. They feel all wrong to me; and this year I decided to try and figure out why Silent Night, A Child is Born, Once in Royal David’s City and almost every other carol move me so, and why Santa Claus is Coming to Town makes me cringe.

I think it is partly the music itself – Silent Night, for example, has an exquisite, haunting quality that somehow resonates compassion. Santa Claus is Coming to Town on the other hand, is upbeat and cheery. Now there is nothing wrong with upbeat and cheery per se, but there is something forced about it in the context of Christmas – as if it is your duty to exist in a happy frenzy, or at least pretend that life is essentially a jolly affair. If nothing else, such merry little ditties are a lost opportunity to convey the Christmas spirit; a spirit which suggests that people are just people – no matter how rich, poor, successful, cruel, ill, self-defeating or strong. For once, we don’t have to pretend that we are on top of the world, because being on top of the world is not the point.

Then there are the lyrics. I am not Christian, but I find the story of the birth of a child and the stillness, love and generosity this inspires in people extraordinarily reassuring. That grown men (three kings no less!) could stop what they are doing and be humbled by a child born in poverty carries enormous hope. Poor children are, after all, the absolute bottom of the human power chain. If we could only build a world that revered them, what a world it would be.

The lyrics of Santa Claus is Coming to Town, promise good children, those who are “nice” rather than “naughty”, presents. “You better watch out, you better not cry, you better not pout, I’m telling you why…” If it wasn’t so awful, this song could almost be admired for how it manages to cram in so many of the necessary lessons for being a good citizen under our current regime. Do not show emotion, conform, and most of all, replace your desire for love and creativity with a craving for new stuff. 

When did we decide that children were unable to understand notions such as grace? Or that we all have feelings and dreams and can learn to honour those in ourselves and others? Or that being nice to someone is about recognising in another the same capacity for joy and pain that you experience, not about being materially rewarded for your efforts? Or that you receive presents because those who love you want to show their love – and how “good” you’ve been is irrelevant to their desire for you to flourish?

May the spirit of Christmas be with you and those around you.

To receive blog posts by email go here

Trump, self-interest and collective hope

Probably like most of you, I spent yesterday evening listening to the US presidential election results with increasing disbelief. It was as if they were happening not just in a different country, but in a different dimension. 

When Trump’s acceptance speech came on the radio I listened, and was mildly reassured. He seemed to be saying that the grisly tournament was over and now the serious business of running a nation must begin. But one snippet disturbed me greatly. Not because of what it said about Trump, but because of what it said about how one is supposed to galvanise people in today’s world. This was when he referred to working with other nations, but prefaced his comment with, “While we will always put America’s interests first...”

What does it mean to offer relationship, while stating that you intend to put yourself first within that relationship? The message is something like: “Be wary of me. You are ‘other’ to me at all times. I will never allow myself to listen deeply to your needs and for us to agree on what is fair and right in this situation regardless of who it appears to benefit in the short-term.” What is doubly extraordinary about this statement is that Trump probably felt it was a needed caveat to keep Americans happy, as if Americans truly believe the world works best when everyone is out for number one. I am not saying Americans (and New Zealanders for that matter) have not bought into this claim at some level, but in reality they will have experienced over and over again that genuine cooperation is what makes the social world go around.

Research consistently shows that the majority of people choose cooperative strategies most of the time – even when it goes against their immediate self-interest and even when they do not have an ongoing relationship with the other people involved. However, research also shows that when people do not trust others to cooperate, they retreat into self-interest.

So in a subtle, but important way, rhetoric that reinforces self-interest as a reasonable strategy – the only reasonable strategy in the case of Trump’s statement - undermines the trust essential to cooperation. It turns us from the generous, open, and creative people we are at our best; into guarded, fearful people who feel it is our duty to get as much as we can from the collective. Sure, the idea of our group dominating the world (a.k.a. patriotism) can generate a certain feverish excitement and unity at times, but it has always got a nasty edge. It is an excitement based on someone else’s loss or at the very least on turning our back on those who are not ‘one of us’. And that hyped-up, competitive state - no matter what the dominant rhetoric tries to tell us – is not the natural human condition. It is not how the great majority of us behave in our daily lives, it is not what brings personal happiness and it is certainly not how societies maintain the collective hope needed to become more sustainable and just.

We maintain collective hope by constantly appealing to people’s desire to work together. Telling the world I (or we) are, or should aim to be, “better than” or “the leading” or “great” – sounds both exhausting and hollow the morning after. (What you mean me? No mate, that’s for those people that go on those TV shows.) Telling people that they are cared for, and will continue to be cared for no matter what life brings their way – well, there is liberation in that.

Knowing that you will look after me, if and when I need it, is what allows me to look after you.  

Oh what the hell. I am going to do my best to look after you anyway.

Now it’s your turn.

To get blog posts via email, click here

The value of temporary objects

There are three types of things: durable, temporary and junk. The culture of consumption specialises in junk. We all know what junk is – it doesn’t last and when it is no longer useful or desirable, it refuses to turn back into the components from which it was derived. Cheap plastic toys are junk by this definition, so is fast fashion and so are smartphones.  

The solution to junk is often argued to be objects that are durable.  A tee shirt that is still wearable after a few years is better than one that looks terrible after a few washes. A house built of sturdy materials is better than one built of flimsy materials. And a child’s toy that does not fall apart when someone trips over it is better than one that does so.

I do not disagree – objects that are durable (and repairable) are better than junk. But we should perhaps give more thought to the value of temporary objects. These – like junk – are not designed to last, but – unlike junk – can be gracefully retired once they break or we are tired of them. They ease back into Earth and allow people to keep creating, rather than be tied to the objects that already exist.

Some ideal temporary things include: flax baskets, murals on the side of buildings, pottery bowls, glassware, colouring books, knitted and wooden toys, paperback books, homemade greeting cards, pencils,  and gardens. I heard once that it was a tradition among Romany Gypsies to burn the caravan and all the possessions of someone who died. This strikes me as a rather good idea: the next generation does not have to deal with all that stuff – even if it is lovely and well made – but can start again.  

We all know the pleasure of making things and making temporary things is an excellent, low-impact way to pass the time. Imagine a world full of such things – it would have so much more creative possibility and beauty than the world we live in now.  

To receive blog posts via email click here.

No women CEOs in NZ's top fifty companies - tragedy or hope?

It’s 2016, and the number of female CEOs in New Zealand’s top fifty companies has finally reached… zero.

So began a story this month in The Pantograph Punch newsletter I subscribe to.

It is true, it is extraordinary, and when I thought it through for a minute it is also exhilarating.

Now, exhilaration is not the reaction one is supposed to have to men ruling all our mega-companies from Fletcher Building through to Air New Zealand and The Warehouse. But here is why I have reacted in this way.

Ruling a mega-company is taking the reins of an enormous finite game that is knitted into the status quo from almost every angle. You can’t move without people jumping up and down and screaming at you to make sure they are protected. Seriously, imagine how it feels to be Theo Spierings, the CEO of Fonterra (a dairy cooperative, which is by far the biggest supplier of NZ milk and also operates in Australia). Milk prices go down, and farmers say they are “the victims of ‘immoral’ cuts to milk pay outs.” One of your plants leaks wastewater into groundwater systems and an Environment Court judge accuses you of being a “laggard” in relation to “the adoption of appropriate technology” and “putting productivity ahead of the environment.” Consumers are shocked to learn that you are “allowing GM stock feed to be fed to our cows,” and you are advised to stop this practice or risk “consumer backlash.” You must work all day alongside the other big boys, under the relentless pressure to make sure your organisation doesn’t fall behind. The bigger your business, the further there is to fall and the greater the pressure.

It doesn’t sound like much fun to me, even for $4.49 million dollars a year (which, yes, is an absurd salary – I still cannot quite believe we have let income disparity get so out of control in this country). And so I am proud and pleased at one level, that something about who we are as women means we are not at this particular table. Isabelle Stengers, the Belgian philosopher says how she “never accepts answering the question ‘power’ people always ask… What would you do if you were in our place?” as she goes on to say, “I am not in your place! And it is not by chance. A society where I would occupy any kind of power position and still think and feel as I do would be a completely different society.”

Of course there will be some direct sexism behind the latest news about our mono-gendered CEO scene, and women do (on average) spend more time caring for their families and doing housework than men do. But surely it is also in part a refusal amongst women who could, to play the game required to get into these positions. It may not be a conscious refusal, but just a stubborn clinging to the ways of women – in which you look out for others, do not assume you have the best answer, and are less attracted to large scale wheeling and dealing than men are. And it would be far more tragic in my view, to have women running these companies and then find nothing has changed, than to find them absent. At least while women have not simply done “what it takes” to gain power, we still have a strong feminine archetype in play.

So when I consider our country’s increasing glorification of competitive finite games in which winners are rewarded and losers left behind, I am exhilarated by the hope that maybe women are saying, “Nah, not my gig”.  

To receive blog posts by email go here

 

Developing deep trust: My talk to the Theories of Change hui

This blog is based on an edited version of my talk to the Theories of Change hui held in Auckland on February 19. 

Human society is a complex system. To simplify, it revolves around two key elements: imagination and practice.

Imagination is what we hold in our minds, conversations, stories and theories about how the world works. When each of us woke up this morning we knew what we needed to do to make our day happen. That is, we held the day “in mind” and went about creating it in keeping with our mental image. We got up at a particular time, ate breakfast (or not), checked email (or not), and made our way to the hui using whatever transport we knew to be available.

Collectively we also hold ideas that shape our practices. If we tell each other that “it’s a dog eat dog world” and “survival of the fittest” is a natural law, then it follows that we will put considerable effort into getting a secure job, accumulating personal wealth; and if we have children trying to make sure they have a head start.

So, imagination effects practice, but the reverse is also true. If we are in social circles where everyone is working long hours, getting promoted at work and making their way up the property ladder, then these practices cement the story that survival of the fittest is the natural order. This in turn fuels our desire to win (or at least not to be the biggest loser) and so we put even more time into nailing that promotion.

However, no society is completely stable. Again, to simplify, it is unstable to the extent it misunderstands or ignores the physical world, and thwarts human flourishing.

In relation to the physical world, as we continue to ignore the evidence for climate change and carry on as usual, we destabilise society. Assuming that climate scientists have more or less got the picture right, if we continue with our current practices, change will happen, simply because the physical world will rewrite the rules. Sometimes this happens overnight, as for example with the devastating hurricane in Fiji last week.

Society is also unstable if it ignores the human drive toward flourishing. People crave to be “people like” – that is to express their creativity, to feel control over their lives, and above all, to be part of warm and trusting relationships. If society does not provide the conditions under which people can be people, there will be an underlying restlessness, as well as pockets of extreme anger and social agitation. Of course power structures can act to keep people confused and even complicit in their own oppression. But this takes a lot of effort and it never works completely. Think, for example, of the enormous effort that goes into re-creating the consumer society every day – advertising, shopping malls, a pervasive social narrative that consuming (for the sake of consuming) is fun, natural and so on; and yet many of us know consumption is a hollow substitute for something deeper and more expressive. Furthermore, once you are aware of the human suffering and ecological damage that consumption causes, the glittery surface seems even more bizarre – like an aging rock star who has had too many face-lifts.

Just as the physical world can abruptly show us that we have moved beyond the boundaries of what is possible and an adjustment is needed, the human world can do this too. The graph below shows how US laws, many of which better aligned society with the principles of human flourishing, happened all of a sudden. This is not to overlook the decades of preparatory work that preceded them – gradually shaping people’s imaginations towards the possibility that, for example, to restrict marriage to same-race, different-sex partners, thwarts many people’s deep desire for a partner with whom they feel at home.

Graph.jpg

 

Hope, therefore, rests in knowing that to the extent society is ignoring the physical world and keeping people from flourishing, it has fault lines. And when we work to produce a society with ecological systems and people at its heart, we are working with nature. Can there be a better ally?

Increasingly, I am interested in working on an imaginative/practice cycle that builds trust between people. I do not mean a shallow trust – I will pay back the money you have loaned me or take one for the team on the sports field. I mean deep trust – together we will ensure that everyone has access to a home and some land, as well as good food and clean water. We will also ensure universal access to the fruits of our big, cooperative endeavours – education, medicine, political processes and so on. This is in part because we acknowledge that these are social products in which it is meaningless to tease out who “deserves” what, and in part because they are the route by which we can co-create the society we want to live in. You can trust me to really mean it. That is, I am not trying to win a war, sell a product or even leave a legacy. I really mean that I want to live in a society based on radical inclusion and I am prepared – in fact I would be delighted – to swap my excess wealth for this.

So how I am attempting to live by this “theory of change”? First, I seek out and attempt to create networks aimed at promoting human and ecological flourishing. Most recently, I have been appointed to a sustainability leadership role in the Faculty of Science at my university, and I have focused on setting up a network. The network is open to all staff. Members propose projects and work with interested others on these. While I am involved in several of the network’s projects, what I am actually trying to do is provide the setting for a sustainability culture to emerge – a sense that we can work together to sort out the various problems we face. Key to this is feeling that we can trust other members of the network to hold sustainability close – that we really mean it. There are many facets to this which I won’t go into here. Just one is that I have put the extra salary offered as part of my role into an account that we can draw on for our projects. To be clear, I didn’t do this in order to signal that I can be trusted; I did it because it genuinely felt super-weird to get extra money for taking on a role that is all about our collective good, especially when I earn an associate professor’s base salary. I have found it incredibly heartening to subsequently hear of others who have similarly refused to take extra pay – because it “just didn’t feel right”.

There is a delicacy in such networks – we must co-exist with the “survival of the fittest” narrative and all its related practices, and the power behind that is huge. But there is also strength to them, because, as I’ve said before, we crave deep, trusting relationship at the very core of our being. My fantasy is this: if we can learn to trust each other, trust that we really mean it, we have a chance at creating a society that is “good enough”. That, I think, is at the core of all social movements. It is when individuals let go of the struggle to win within the system as it stands and drop back into a collective spirit of trust.

What is wrong with my theory? Well, my theory is based on what I know: as a university lecturer, resident of a suburb in central Auckland, psychologist, woman, mother (and much more besides). It is as much about what I am eager to do, and how I want to live right here and now, as about what I believe “works” in an objective sense. If you wish to say it does not apply to people or situations that are different to mine, then you may be right. I will, however, continue to argue that all people crave to flourish and that includes yearning for creative expression, self-determination and to be embedded in warm, trusting relationships.

My theory is also a slow one. I don’t have a solution to impeding climate doom for example, because developing a trust-narrative will take time as we act, discuss, make mistakes, act again, discuss again and so on. If you have a way of getting international agreements that protect people and the planet through some other means, then I will absolutely come on your march or sign your petition. But I still think, to really get the platform we need for a good-enough society, one that is deeply inclusive and responsive to new problems as they arise, it is going to be slow work and deep trust is critical. 

To receive blog posts via email sign-up here

When the Earth is so thin a man becomes a kangaroo

Two weeks ago I watched a man become a kangaroo. I was in Kurri Kurri, New South Wales, Australia; an area that was once occupied by the Awabakal and Wonnarua people. I was in Kurri Kurri for an Environmental Education conference on land that is now occupied by Hunter TAFE, a technical institute.

When I had arrived at the campus late the previous evening I was beside myself with excitement on seeing several kangaroos within 10 metres of the car park. The next morning it was apparent they were everywhere – wondering in from the bush in order to feed on the grass. It was an extraordinary sight to see large wild mammals among classrooms, grape vines, construction sheds and machinery.

On the second night of the conference we experienced an Aboriginal smoking ceremony, led by four men, in which we each had a turn at being enveloped in the smoke of a smouldering eucalyptus branch. The men then performed a series of dances, and that is when it happened. Almost all the dances involved the men moving like particular birds and animals. Then, in one dance, suddenly, one of the men was no longer a man – instead we were in the presence of a kangaroo, a magnificent animal of extraordinary grace and alertness. His arms became short front legs that allowed him to balance on the ground as his powerful back legs propelled him forward with seemingly no effort. When he stood up, he looked around with the relaxed intensity I’d seen in the kangaroos around campus – I am taking it the world in, he seemed to say, but it does not surprise me.

Of course you had to be there – and maybe you had to have recently watched and been enchanted by kangaroos as I had been. But what I felt, in that moment, was that I was in the presence of a “thin place” on Earth. Thin places were described to me by the wonderful and wise Rod Oram as a place “where the boundary between Earth and heaven seems particularly, well, thin… a place where one can sense the divine more readily.” Rod talked about experiencing thin places in Santiago de Compostela in Galicia (northwest Spain) and in Amritsar, the spiritual centre for Sikhs.

Well, for that minute in Kurri Kurri, I felt as if I was in the presence of the divine. The divine I experienced was a glimpse into the temporality, almost arbitrariness that defines us a person or an animal or a tree or the wind. I saw the world as fundamentally all of the same stuff, and our being – as people or animals or whatever – as merely manifestations of that stuff; manifestations that can, in certain intersections of place, time and mind transform into a different shape. It was as if those of us watching the dancers had been offered the chance to “slip through” on the coat tails of people who had learnt from their elders how to observe the land and its life forms then somehow resonate them through their own, human, bodies.

The next morning, I tried to run back up to the circle where the dances had taken place, but there was a large, male kangaroo lying in the middle of the path that did not move away as I approached. This was the first time in three days I had seen a kangaroo that held its ground. A signal I thought, that this thin place was not mine to re-capture without the grace of the people who had created it. 

To receive blog posts via email click here.

The TTPA competition

In finite games the object is to win, and Western societies are riddled with the ideology of competition. Competition, we are told, will bring about all good things: survival of the fittest, the incentive to work hard, economic growth, a cure for cancer and environmental salvation. Of course pure competition is an illusion as there are always rules, and these rules function to promote certain outcomes. Ronald Regan, for example, required solar energy to “compete” with oil for market share, at a time when the entire infrastructure of the USA supported the oil industry (as it largely still does). These days we talk of free trade agreements as if the removal of tariffs and other barriers to “free” trade provide a “level playing field” that promotes “genuine” competition across nations, producing greater efficiency and that magical elixir: increased material wealth for all.

Earlier this month, New Zealand signed the Trans Pacific Partnership agreement with 11 other Asian or Pacific Rim countries. According to John Key, New Zealand’s prime minister, the removal of tariffs will earn us “at least $2.7 billion a year by 2030… that’s more jobs, higher incomes and a better standard of living for New Zealanders.” The official position of the US government is that it will increase “Made in America exports” and “support well-paying American jobs”; and Australia’s Minister of Trade is quoted as saying it will be of “enormous benefit to Australia,” making “Australia’s mining-driven economy more competitive, create jobs and boost living standards.” 

One might be excused for wondering how a more competitive structure turns every player into a winner, but there you go. When an idol has got a hold, as competition has on us, rationality, or even common sense, do not follow in its wake.

To receive blog posts by email click here

 

Can infinite values be a substitute for divine love and the economy?

This week I attended a Living Wage meeting. It was part of an ongoing campaign to encourage a retirement village in my suburb of Pt Chevalier, Auckland to pay caregivers a “living wage” which is currently $19.25 an hour. A living wage is distinct from the minimum wage (currently $14.75), as it is set to allow a reasonable level of participation in society. The retirement village in question, Selwyn Village, is run by the Selwyn Foundation which is associated with the Anglican Church. The meeting was extremely well attended and included people from several trade unions, churches and a number of community and social justice groups. 

There are two speeches in particular I want to discuss here. The first was from Jeremy Younger, a resident of Selwyn Village and an Anglican priest. His plea for the living wage revolved around the meaning of Christian love. In essence, he claimed, paying people below the living wage is in breach of this. He along with others, pointed out the poignant, even shameful, irony in paying those who look after other people’s family members too little to comfortably provide for their own.

The second was from the Equal Opportunities Employment Commissioner Jackie Blue, who is also a former member of parliament from New Zealand’s right-of-centre National Party. The part of Jackie Blue’s speech that leapt out at me was a claim that the living wage is good for business and the economy. The rationale for this seemed to mostly concern the capacity to attract and retain good staff. This claim sat somewhat awkwardly with earlier speeches that spoke of the exemplary work being done by the caregivers despite their low pay.

Anyway, what struck me about both these approaches is that these speakers were able to draw on a higher authority to make their case – God for one, and business/the economy for the other.

God, it seems to me as an atheist who often suffers from God-envy, allows those who are comfortable with “Him” to articulate the importance of love without needing to simultaneously claim that they, personally, are particularly loving or compassionate. It positions the “good” as above and beyond any one of us. The fact of the good is unquestionable, regardless of how well we are doing with regard to it.

Now when Jackie Blue talked about the living wage as being good for business and the economy, it sent a dagger into my heart as these institutions do not resonate for me as “good” in and of themselves. They are merely social arrangements or finite games. Nevertheless, she, like Jeremy, was able to refer to something above and beyond any one of us.

We secular types who crave a more loving, compassionate and free world sometimes struggle to draw on a higher authority. We can’t call on God and many of us don’t want to call on the economy. But without a touchstone or reference point that is above and beyond us, we lack a key component essential to collective progress. Can infinite values be used in this way? I think so. What it would take is collective confidence that there is such a thing as a human notion of the good and that it has some core elements including love, compassion, and freedom. It would also mean shaking off our fears that everything is relative and that these values are just cultural illusions. The higher authority would not be God, but it would be ourselves – our collective selves. Imagine that: “I speak to you today, based on what people across time and space know to be at the heart of life…”

To come back to the living wage meeting – I left totally uplifted by the spirit of caring that lay behind it and thrilled to have added to the power of the event by my presence. The symbols we speak are crucial, but at an even deeper level, I felt I was touching the real. In front of me a teenager kept leaning on her mother’s shoulder and playing with her mother’s hair. In the end it is love that matters.

To receive blog posts by email, click here

The revolution will not be funded

The Revolution Will Not be Funded is the title of a book by Incite!, a USA based collective against violence. It is an interesting book (find out more here), but this blog concerns the title, which wormed its way into my mind when I first heard it two years ago and has not left since.

What does it mean that the revolution will not be funded? Well, let’s first assume “the revolution” stands for alternative ways of living that challenge the dominant narrative. Let’s also assume that the dominant narrative is something about capitalism being the best we can do, and that competition between technologies and social structures will eventually produce increased freedom and material wealth for all. Core to this narrative is the assumption that money is essential to flourishing. It’s a complex narrative (oversimplified here) and one that cannot be attributed purely to the political right. The left plays too, with one measure of success being the acquisition of money for groups who previously had less than others (the poor, women, ethnic minorities and so on). This money is wrestled out of the system, often using the competitive structures offered by the system itself.

So one sense in which the revolution will not be funded, is that every time we attract money, we have, to at least some extent, played the dominant game. Another way of putting this is if something is funded, it is probably not the revolution. For example, when a university funds extra places for indigenous people, this does not, in itself, change the narrative and the system it is linked to. The entire process of securing those places tends to assume that the problem is not the current power structures per se but that some categories of people are denied equal access to them. But getting more indigenous people inside elite institutions only changes the narrative if those institutions listen to the voices of indigenous people and adjust to fit their insights. That is (closer to) the revolution. Money is nowhere to be seen. In New Zealand, for example, listening to the voices of Maori at a university might include rethinking our model of individualised learning, and not just for Maori students, but for all students.  

Another sense in which the revolution will not be funded, is that if you act to change the narrative, or simply ignore it and do what you feel is right, the powers that be are very unlikely to reward you for it. This is terribly tricky to get your head around if you acting with integrity. I have had many conversations with academics who work hard on the less visible parts of our job - like student welfare, and who find it difficult to accept that this work barely counts towards being promoted at their university. In fact, it may decrease their chances of promotion because it takes time away from performance criteria that are more easily measured and of higher status - such as research output.

The desire to be noticed and rewarded with money and status by "the system" for doing work that you feel is important is utterly human. Most of us (including me) want approval, and approval from those in power is especially delicious. When you are not noticed or even chastised for doing what you feel is right, the effect can be insidious, making you feel out of kilter; as if you are somehow bad, unworthy or misguided. However, it is simply not the case that doing what is right will eventually lead to success in conventional terms. If you see problems in a system, and refuse to perpetuate these problems (as best you can), then you will not do as well within that system as those who do what it demands. It is a bit like playing Monopoly without buying strategic properties and being surprised when you don’t win.

It is crucial we think about the risks of funding  – what narratives we keep alive by seeking it and when it detracts from creating systems that work better for people and the planet. As Andre Lorde said: “For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change."

To receive blog posts via email register here

 

The language of climate change

Last month the New Zealand government put out a discussion document on the emissions targets New Zealand should set for the upcoming UN climate change conference in Paris. I worked with 24 other people in the Faculty of Science at my university to put in a submission. I was determined that our submission should not fall into the trap of using the language of finite games, in particular benefits and harms to “the economy”, to justify action. So while our submission made reference to several activities that involve the exchange of money, the focus was firmly on the impact of climate change and climate change mitigation on the real world: on our oceans, rivers, native forests, people, and on our Pacific neighbours.

Climate change is, however, often framed in terms of its impact on "the economy". For example, a report put together by Greenpeace New Zealand refers to a “multi-billion dollar opportunity” and how “NZ’s clean green reputation [is] worth $36.7 billion to our economy each year”. The 2006 Stern Review is also widely cited for concluding that it would cost 1% of global GDP to take the necessary action to mitigate climate change, but 5% of GDP "now and forever" to do nothing. 

Of course neither Greenpeace nor Stern are under any illusion that the economy is what is truly at stake here. But somehow we feel this mythical, lumbering economic beast must be satisfied if we are to make ourselves heard. It is the only language the big boys understand, we tell ourselves. But what happens when we feed this beast? According to many insightful thinkers, including George Monbiot and Tom Crompton, we simply fuel the prevalent myth that competition is the way of the world with the acquisition of wealth – either at an individual or a collective level – being the key measure of success. From an infinite game perspective this is a classic case of attempting to win today’s game, while losing sight of what really matters – each other and the ecosystems we are embedded in for starters.

Even the big boys love their children and are inspired by creativity and beauty and a fresh spring day. And if some do have hearts of stone, who says we must play by their rules? Personally I feel utterly deflated when faced with economic arguments for issues that are about the real, living world. I think we can do better. Be brave, I say, try pushing for what you really care about and see where it leads.

To receive blog posts via email register here

Everlasting Mono

Everlasting Mono was described to me (and my sister Laila on our Rethink the System tour of NZ’s North Island) by the feminist, academic and generally fair-minded Alison McCulloch. It is a means to ensure one game of Monopoly lasts for the full two weeks of a family holiday.

Why, oh why, you may well ask, would you want to make Monopoly last longer than usual? Monopoly is surely the world’s most hated board game, with its penchant for creating gloating winners and demoralised losers. In other games defeat may be brutal and tragic, but at least the end is quick. In Monopoly losers are often forced to play on for hours knowing they are headed for annihilation.

Alison revealed the workings of Everlasting Mono while we were discussing the Infinite Game. As she explained, when she and her siblings went on their summer holiday, they played Monopoly as an infinite game in which the object was to keep the game in play. To do this they changed the rules as needed to ensure that no one was ever forced out of the game. Bankrupt players for example, were given extra resources to ensure they could keep playing. After each session, they would carefully put the board and their stacks of money on a designated table until the next time.

My first reaction to this was how fabulous! To take the game that helps train children into the logic of capitalism and sabotage it by changing the rules and preventing anyone becoming the outright winner. Then I started to wonder if capitalism also knows how to keep people in the game – or at least keep them in just enough so that it is almost impossible for them to drop out and the overall game can continue. There are a thousand ways in which our current system achieves this. One is when people receive loans they cannot repay, so they are kept in a spiral of debt. Advertising is another means; the endless parade of new products and experiences that lure us into an everlasting consumption game.  Then there is the process by which more and more exchanges are mediated by money. It becomes harder and harder for us to imagine how we could live without buying food, medicine, child care, water, entertainment and so on. Whether we are truly “playing” in these scenarios, rather than being “played with” is debatable.

Because children are free(ish) the game between Alison and her friends was probably still at least minimally fun for everyone, or they would have quit and done something else. But we need to be careful not to assume that just because there is some sort of place for everyone in society as it currently operates, that this is good enough. An infinite game isn’t just about keeping it all going, is also about real play – which has to be fun for all.

To receive blog posts via email, register here

School prize giving season

It is school prize giving season. If you are around teenagers you may have noticed that winning a prize is often greeted with an air of indifference. If one of my children does so, I am momentarily overcome with the frantic joy of hearing my child’s name at the prize giving ceremony, with thoughts like “Oh my God, [name of child] has been noticed, she/he is the best! Perhaps she/he does concentrate in class! I can walk out of here with pride!” When the ceremony is over, the child in question throws the certificate at me in an offhand manner, responding to my pride with something along the lines of “Yeah [name of teacher] likes me,” or “It’s only because they tested us on electricity which is easy, I suck at the rest of science”. At first glance this seems like a reversal of how it should be. My vicarious achievement should be less worthy of delight than my child’s actual achievement.

But when you think it through, what would my child’s social future at school be like if she/he whooped with joy at beating others? Pretty bleak I would say. From the perspective of the losers it is bad enough to be shown up as not worthy of the special attention given to winners, but for the winner to then gloat would be intolerable. So sensible winners learn to play it cool, because every normal child is still far more interested in having friends than being the best at anything, and so it should be. They are too connected to the losers not to guard their joy. I squirm when people talk about the New Zealand culture “knocking tall poppies” as if we should be encouraging our children to stand above the crowd. This is all wrong. It is awkward and inappropriate for children to be stars. They have far more fun challenging themselves and having their progress noticed in the spontaneous way in which people do take delight in other’s achievements. I have seen children literally jump for joy, clapping and cheering when one of their friends manages an acrobat manoeuvre that they have all been practicing but, until that moment, none could yet do. I have also seen them teach each other how to make an origami swan, solve a maths problem, sew a hem, or play a new song on the guitar. When there is an ebb and flow to learning and particular achievements are not reified through the ceremonies and trophies that mark one child as “better” than the others, children will strive for the excellence that matters to them.

Well this year there was no letter in the mail telling us that the one child we have left at school had won a prize. My daughter had to go to maths while the winners practiced walking on stage. It was hard for her (and me) because no teacher chose her. Having discussed school prizes with several friends this week, everyone seems to have their own stories. One woman always won prizes at school and her sister never did. Get your head around that for a moment. Another said her son missed out on a prize he was expecting because the criteria were slightly different than originally announced. One young man said that five years later, he still resents not getting the English prize in his last year as he had the top exam and assignment marks and “It made no sense.”

The usual cry is to “get over it” and we all do (life has other cruelties in store!), but why, exactly are our schools doing this? What function does it serve to mark out some as grand winners? Surely no one believes it makes students work harder? Imagine lining up all the young people in your extended family each year and the elders giving one or two awards for achievement and effort. Why should teachers be required to do this with the group of young people they have become close to?

In my day there was one prize for each academic subject and it was given to the person with the best exam marks. Now we have more prizes and most have a large subjective component. This is supposed to acknowledge other attributes but it also means that it is more personal. Students already get plenty of feedback on their standing relative to others during the year, and they all know who is good at each subject (at least in the eyes of their teachers). So why deliver this final verdict that simply serves to separate and divide?  School prizes are a finite game that seem to distract from our deepest values. Let’s ditch them. 

Election Games

In any election there are at least two games being played: a finite game of winners and losers, and an infinite game that is about discussing what we truly value and how to keep it in play.

This time around the finite game was overwhelmingly dominant. I watched the first 15 minutes of the news on TV3 most nights in the immediate run up to the election and the relentless, upbeat message was that there is a race on. Any event or announcement was only of interest insofar as it may impact on the fortunes of each party. We were shown the latest polling results and the makeup of parliament if they held. Now I admit this was fun. I too was in competition mode, because, eternal optimist that I am, I thought my side was going to win.

Then came election night. Well, my side didn’t win, and I felt crushingly disappointed. On Sunday I added to the Tweets that attempted to make a wounded community feel a little less sickened and vulnerable. Since the election, I have been shocked to find both the television and radio obsessed with Labour’s “abysmal” performance, and acting like a self-appointed lynch-mob to try and oust David Cunliffe. It has been way beyond anything that could be called “journalism”, to the extent that it became almost impossible to see how he could not resign. The media, it seemed, would not allow Labour to utter a single word until their leader had done what losers must in the post-election ritual, fall on their sword, to show just how deep their disgrace goes.

Where was the infinite game in all this? At a fundamental level each party appeals to some infinite values. Crudely, the left stands for community – our calling to look out for each other and build a society that cares. The right stands for independence – our desire to look after ourselves and strive for personal excellence. Both of these positions are appealing, and surely needed for the good society. That is probably why every election result, even those we call “landslides”, are actually pretty finely balanced between the two.

But the particular mix of these core values is different in each party, and lots of others are added in (like the environment). And it has become extraordinarily difficult for us as citizens and voters to work out how particular politicians or policies target particular core values. Often this is made more, rather than less, tricky by the media. The media’s primary mandate is to transmit events of public interest, but it is also under pressure to win its own finite games. Its core finite game is not to protect the powerful (as I’ve heard some people say) it is far more simply to get more and more viewers, readers or listeners. This sounds benign enough, unless you realise that soap opera like contests are more fun than policy analysis and so the latter gets increasingly squeezed out.

One of the most interesting sites for infinite game play that I came across in this election was the Vote Compass tool. This allowed you to rate your position on a number of statements and only after you had finished to see how your positions lined up with those of various parties. Imagine if a tool like this was at the centre of our discussions about the Aotearoa New Zealand we want to live in, how to bring it about, and who best to lead us to our ideals.

To me, the biggest barrier we face to infinite play in politics is the seeming demand that politicians and parties be sure of their position. Because the system is so adversarial, every player has to act as if they “know” and must pretend to be immune to the ideas of other players. Every debate is a contest, and once people are in competitions it is tremendously hard for them to stay true to their more fundamental values.

The way I see it, you can accept that life is unjust and that ruthless finite players will often, perhaps usually, win. Or you can refuse to accept it. It isn’t particularly rational to take the second position, but some of us just can’t help it. If you refuse to accept it, you just keep trying to keep the more fundamental conversation, about how to live well together, alive. The question I am sitting with at the moment is whether it is possible to create a base so firmly entrenched in core values that when it comes to elections people will gravitate to those who speak to them. Then we would surely vote for jobs instead of “welfare reform” and thriving children instead of “school reform”.

To receive new blog posts via email register here

What values are NZ political parties appealing to? Party three: Green

It is less than a month before the general election in New Zealand, so I decided to take a look at the websites of the three main political parties and analyse the extent to which they are appealing to infinite and finite values.  I looked only at the messages that were instantly visible on the homepage of each party. This blog extends over three days. Today, it features the Green Party, currently 12% in the polls. (Note: I worked from screenshots taken on August 19, 2014).

Like Labour, the Greens have three sections. The first is headed for a cleaner environment. The text that follows says: We love Aotearoa and we want to protect it. Our kids have a birth right to swim in clean rivers, to fish in the sea, and walk in pristine forests. At first glance this seems to draw on infinite values. It uses the word “love”, the only party to do so, and refers to natural features of our environment. It evokes positive emotions and tangible experiences. But the term “birth right” sits a little uncomfortably in this mix. “Rights” are about entitlement, and they have a finite tone. This term somewhat undercuts the infinite value of the natural world by implying that its value derives from the pleasure people can obtain from it.

The second is headed for a fairer society. The Green Party envisions an Aotearoa New Zealand which celebrates diversity and encourages appreciation between groups. All pure infinite, I envision that too. I can’t help but notice, however, that the term “fairer” almost seems like a less generous, expansive word than the fuller description below. “Fairer” implies dividing things up, whereas “celebrating diversity” implies bringing us together.

Finally the Greens say: For a smarter economy. The Green Party has a plan to deliver a smart economy that will deliver real prosperity to everyone and help the environment. There’s that smarter economy again. As I said in the earlier post on Labour, it makes me suspicious. It sounds too cerebral to be true, or too cerebral to be good perhaps?  It is certainly finite, of value because of what it enables. The word “prosperity” is interesting in here. At first reading this seems to mean more money for everyone, but I suspect the Green’s have been deliberately ambiguous. Unlike Labour’s reference to “higher incomes”, “prosperity” is a broader more open concept that doesn’t necessary amount to money.

It seems a pity that the Greens have framed the natural environment as primarily of value because of what it offers people. I am not sure this reflects their deepest values. Like Labour they are highly focused on social inclusion, a core aspect of the infinite game. But also like Labour they have taken a stake the economic game, implying that they can make us more prosperous through being “smart”.

So here are the questions: Are Labour and the Greens more firmly in the infinite space than National, because this is their genuine base? Is National’s finite-speak a reflection of its “centre-right” or “neoliberal” philosophy, or is a result of being in power (or neither)? 

If you would like to receive these blogs via email click here

What values are NZ political parties appealing to? Party two: Labour

It is less than a month before the general election in New Zealand, so I decided to take a look at the websites of the three main political parties and analyse the extent to which they are appealing to infinite and finite values.  I looked only at the messages that were instantly visible on the homepage of each party. This blog extends over three days. Today, it features the Labour Party, currently 26% in the polls. (Note: I worked from screenshots taken on August 19, 2014).

Labour’s page is headed our values and is divided into three sections, families, work and home. Under the family heading it states: We’ll make sure all Kiwi kids get the best start in life. Our policies will give parents more time to be parents and will empower young people to succeed at school and out in our communities. This has an infinite feel to it in my view. It speaks directly to that which we care about, children’s and young people’s welfare. The use of “empower” and “communities” also takes us into the infinite sphere by implying an ability to contribute to a collective context.   You may recall that National’s webpage referred to young people gaining higher qualifications. Perhaps this is the equivalent of succeeding at school, but Labour has gone for a more open-ended concept that is less precise, and implies a greater diversity of positive paths through school.

 Moving on, the next heading is work.  Labour’s Economic Upgrade policy package will deliver better jobs and higher incomes for all New Zealanders - as we move to a cleaner, smarter, and higher-value economy. This is more mixed. It refers to a package which is likely to be at least as obscure to many readers as National’s Better Public Service policy, and is clearly of finite value.  However, it does go on to explain what it will do in more fundamental terms, such as providing “better jobs”. The appeal to “higher incomes” and a “higher-value economy” keeps us in the finite sphere. It is as if, whenever we talk about money, we are supposed to just know that means a better life, because money has become a universal stand-in for actually talking about what matters. I am a little suspicious of a “smarter” economy as well. I can’t quite imagine what that is, more computers and fewer cows perhaps?

Finally, we have home with the text:  Everyone should have the chance to own their own home but home ownership rates are the lowest they’ve been in 50 years. We’ll restore this Kiwi dream by making home ownership and rent more affordable. Now this talks about “ownership” which has a finite ring to it, but it is also about inviting others in, a core principle of the infinite game. So it can be read in two ways, as an attempt to provide “everyone” with an opportunity to be part of a dominant social game (the home ownership game) or as an attempt to shore-up the system of private ownership and personal debt. On balance, I think this is an attempt to evoke infinite values, primarily the value of giving all people a share of the resources controlled by society.

 So, in my reading, Labour has chosen to frame itself largely in the infinite sphere. It uses aspirational messages, and as I read them, I feel myself expanding towards the hope that we are a community that cares for each other. Do people vote Labour because they are attracted to these values? Does Labour stand behind its inspiring talk?

If you'd like to receive blog posts via email, sign up here

What values are NZ political parties appealing to? Party one: National

It is less than a month before the general election in New Zealand, so I decided to take a look at the websites of the three main political parties and analyse the extent to which they are appealing to infinite and finite values.  I looked only at the messages that were instantly visible on the homepage of each party. This blog extends over three days. Today, it features the ruling National Party, currently 50% in the polls. (Note: I worked from screenshots taken on August 19, 2014).

National’s main heading is Good progress on Better Public Service targets. Now, unless you know that National has targets for Better Public Service, you would find this heading extremely difficult to follow. The fact that you need to be in the know to understand National’s stand-out message is a major clue that it is a finite appeal. That is, it refers to something that is valuable because of what it signifies, not something that is valuable in and of itself. If it was an infinite appeal, anyone could understand its merits. Under this heading is some elaboration: Long-term welfare dependency is reducing and more young people are achieving higher qualifications under the Government’s Better Public Services initiative, Deputy Prime Minister Bill English and State Services Minister Jonathan Coleman say. It is still hard to find much of infinite value here. If welfare dependency is decreasing because more people are in jobs, then why wasn’t it phrased in this more positive way? As for young people getting higher qualifications; this is again a relatively finite appeal.  Qualifications may lead to something of infinite value, but we are not told what this is.

Under this are three sub-headings. The first is: $212 million for regional state highway projects.  Given that the number one finite value elicited when playing the Infinite Game is money, and that this is simply a statement of expenditure, then this, too is a purely finite appeal. It assumes we already agree that state highway expenditure is an excellent move. Then comes: NZ among better performers on inequality - OECD. Now, I assume this means that NZ has less inequality relative to other nations, not that it has more. So, finally, the infinite has appeared, as most of us would agree that today’s levels of inequality are intrinsically problematic. But, what is notable about this phrasing is that it is hard to tell if we are meant to be pleased because inequality is reducing or because we are scoring well in the race to do so. The final sub-heading is: Supporting families and returning to surplus. Every time I start to write about this one, my mind hurts. The statement starts in an infinite spirit with supporting families and then, with no transition, brings us back to earth with a claim about the state of the economy. 

In summary, National is appealing dominantly to finite values, and even when infinite values appear they are coupled with, or embedded in a finite context. This leads me to wonder if people who vote National feel we are inevitably caught in a finite game, and this is the party that will make sure we win. The infinite is either too remote or too obvious to be given much mention.  Alternatively, perhaps when you are in power, you start to refer more and more to the structures you have put in place, as if meeting your self-imposed goals is somehow the same as creating a vibrant, liveable society. Has National forgotten the point? Or is it simply using short-cuts that point to a genuine vision for a better society?

If you'd like to sign up for blog posts via email, click here

England's green and pleasant land

I realise it is an unfashionable cliché, but I am in England and it feels like coming home. I was born in London, so perhaps that is a good enough excuse for feeling an attachment to the motherland.

What I love about England’s green and pleasant land is the evidence of layer upon layer of people working with the natural landscape. Worn, comfortable buildings that have been re-purposed over the centuries as monasteries, hospitals, schools and libraries. Tiny rooms, cobbled streets, ivy growing on walls, wildflowers on river banks. I also love witnessing the reversal of British imperialism as people from Britain’s old colonies have gathered here in their millions to produce a new culture.

I feel surrounded by signs that power is always temporary; and that people and nature can grow together in, if not exactly harmony, at least an always changing tapestry. It shows that the infinite game eventually overlays our finite endeavours. It is harder to grasp this in the new world where the environment is marked by people bulldozing their way through nature at a speed impossible at the time Europe was first inhabited.

To sign up for blog posts via email click here

Deep democracy

No one is so rich or powerful that they are immune to the rootlessness, loss of meaning and loss of love that accompanies

flattening all values to material values,

uprooting people in the name of economic growth,

losing the big stories that tell us of our place within historical communities of memory and hope.

 

Worldwide, people express an urgent need for faith, hope and charity,

for the life-reviving experience of guiding ideals within functioning communities,

for the prophetic sense that justice will come

 

And for advancing toward that day together in friendship and meaning.

 

The time is right for rebuilding the public square,

for a democratic deepening of our hearts and minds,

for shaping our diverse lives within and toward the Beloved Community.

 

Concepts and most words by Judith Green, from her book Deep Democracy. Selected, paraphrased and arranged by Niki Harre.

 

To receive new blog posts by email, register here