How best can people learn to be effective change agents? This website is for information about and discussion of teaching strategic thinking and action.
Policy advocates attempt to alter the arc of history, changing the course of events on matters important to the community. Some who engage in such advocacy are paid professionals. More are individual citizens and members of organized groups. Some are agency staff who find themselves in situations where they may affect outcomes.
Successful advocates know how to be strategic: They know what to do and when to act in complex situations with uncertain outcomes. Many courses and texts explain how to analyze a policy problem or explain why things unfolded the way they did, but few teach how to alter what is likely to happen in the future. People usually acquire that ability, if they do, through a process of long experience of observing others and trying (and often failing) themselves. In our experience, however, we have found that these skills can be taught, expediting learning them more quickly and completely. Curriculum for this teaching is a work in progress. We welcome your participation by replying on these pages or on the discussion page.
So far, this website includes
- a report on a faculty curriculum development workshop conducted at The Evergreen State College in June, 2016;
- information about the strategic advocacy framework we are developing;
- cases for use in teaching;
- class assignments for the Vanderbilt Law School strategic advocacy seminar;
- the syllabus for the Evergreen graduate seminar on this topic.
-Roger Conner, Ben Shaine and Ted Whitesell, project coordinators
I’m now clearly feeling love as a flow toward another person, or between two people. While it’s between individuals, the love itself is generic, a kind of energy (whatever that is), metaphorically like light or water. In the moment, I may have a lot of it, or little. Good relationships create more of it, which is then available to flow elsewhere. I feel myself in a force field of love that includes friends, family and acquaintances. Some connections are stronger than others. And flows can move more in one direction than another.
It’s like light, in that it illuminates the particularities of the beloved, the eyes, the fingernails, the smoothness or wrinkle in the skin, in a positive way, while in itself not any of these.
When I go to the gym or do warm-ups for Aikido recently, I go through a series of physical exercises involving feeling & visualizing energy (whatever that is) flowing into, through and from me along various lines. It’s not just mental; muscles, connective tissue and bones are aligning and moving. I think the genius of O’Sensei, the founder of Aikido, was to see such flows as love, translating combat imagery into love. He wrote explicitly about that. I think it can be seen as an interesting take on Jesus’s primary message. Practicing those flows, O’Sensei in his 80’s at 4’11” could respond to multiple simultaneous sword attackers with safety for himself and all of them. I’ve seen videos of that, and it’s similar to what I’ve felt personally with Saotome Sensei, who was his direct student, Mary Heiny Sensei, and other teachers.
Seems that anger and hate can be seen similarly as energy flow. O’Sensei started from aggressive energy in his Japanese combat training, and transformed it. This association of love and hate appears in Christianity in Jesus and the Devil, with the incarnation of Jesus a similarly transformative event. Christian mythology begins with the loving God. Satan rebels against that. Then there is competition between Jesus and Satan for ascendancy.
The Devil is the shadow and Jesus the light. – e.g., take a look at Ary Scheffer’s 1854 painting:
The metaphor of God as light appears in the burning bush and in God’s leading the Israelites through the wilderness for forty years with a pillar of light; the creation was initiated by God’s creation of light. “The LORD my God illumines my darkness,” Psalm 18:28; “The LORD is my light…,” Psalm 27:1. And Jesus carries that on: “…we walk in the light, as he is in the light…,” John 1:7.
In popular imagery today, “receiving the golden light of God:”
Notice the intense eroticism in this image. God’s love is erotic.
In his fine April 29 column, “Engaged or Detached?,” David Brooks says that the person who writes about politics and policy has a choice: She can be an engaged activist supporting a cause, who “provides arguments for the party faithful and builds community by reminding everyone of the errors and villainy of the opposing side.” Or she can be detached, more a teacher than an activist, “shaping people’s perceptions of underlying reality and hoping that she can provide a context in which other people can think.” Or somewhere on the continuum between these two. He concludes,
The detached writer understands that, at the top level, politics is a bipolar struggle for turf. But the real fun is down below, sparking conversations about underlying concepts, underlying reality and the underlying frame of debate.
Not fair! — Brooks is giving the detached writer all the fun. Engaged activists deserve it, too. In my experience, the strategic advocate frequently does this sparking and reframing, morphing and broadening her coalition, open to questioning assumptions. I saw Mo Udall, congressional leader of the historic Alaska lands act conservation effort in the 1970’s, do that with his Lincolnesque humor.* Similar to the writer, the engaged activist works within a continuum between mobilizing the faithful and exploring curiously for ways to blend with others and move in new ways.
* “A Lincolnesque leader is confident enough to be humble — to not feel the need to bluster or dominate, but to be sufficiently sure of one’s own judgment and self-worth to really listen and not be threatened by contrary advice.”
Evan Thomas and Richard Wolffe; Lincoln’s Obama; Newsweek (New York); Nov 24, 2008. cited at http://wordsmith.org/words/lincolnesque.html
Now “trials,” taken en bloc mean a disharmony between the self and the world with which it has to deal. Nothing is a trial when we are able to cope with it efficiently.
So, according to Underhill, a difficult situation is defined as disharmony between self and world. Difficulty is not inherent in the situation, but in the actor. Efficient action involves eliminating or disolving that disharmony. Those who live efficiently are not under stress.
Compare, from Wikipedia:
Efficiency is the extent to which time or effort is well used for the intended task or purpose, or the ratio of power consumed to useful power output…
Efficiency …is often used with the specific purpose of relaying the capability of a specific application of effort to produce a specific outcome effectively with a minimum amount or quantity of waste, expense, or unnecessary effort. …In general, efficiency is a measurable concept, quantitatively determined by the ratio of output to input.
… the term economic efficiency refers to the use of resources so as to maximize the production of goods and services.
A next step in this investigation is to similarly compare concepts of “power,” including from, e.g., Thich Naht Hanh’s The Art of Power with that in physics and in politics. The goal here would be to explore if it’s useful to see two parallel constructs of being and action in these terms. Call them the sacred and the profane? Or the mystical and the economic? I wonder whether Eliade gets into this. (It’s been forty years since I read The Sacred and the Profane.)
It’s not just that the two ways are different. What’s interesting is the ways they are similar. For example, in Aikido these terms are both structural-mechanical, in the anatomical and physiological sense, and emotional-spiritual, in the sense that Underwood and Thich Naht Hahn use them.
Are the similarities just analogies arising from abstractions in our heads, or do they reflect something basic in the real world? The engineer might call the mystic’s language imprecise and meaningless. A mystic might see the engineer’s concepts as a reification and oversimplification of a broader view that incoporates them, what Eliade would call mythological, “tied to cosmic structures and rhythms.”
What happens when both viewpoints are held simultaneously without conflict? The disharmony disappears, efficiently.
I shall take the political to be an expression of the idea that a free society composed of diversities can nonetheless enjoy moments of commonality when, through public deliberations, collective power is used to promote or protect the well being of the collectivity. Politics refers to the legitimized and public contestation, primarily by organized and unequal social powers, over access to the resources available to the public authorities of the collectivity. Politics is continuous, ceaseless, and endless. In contrast, the political is episodic, rare.
… In my understanding, democracy is a project concerned with the political potentialities of ordinary citizens, that is with their
possibilities for becoming political beings through the self-discovery of common concerns and of modes of action for realizing them.
Sheldon S Wolin. “Fugitive Democracy.” Constellations 1, no. 1 (1994): 11–25, 11.
(Wolin, vibrant into his 80’s, is one of my role models.)
Continuing on the theme of similarities between opera singing and Aikido in a previous post, here’s prima donna Roberta Peters in her maturity. Great technique! Compare Hiroshi Ikeda Sensei.
Take a look at the similarities between William Gleason Sensei, here at Aikido Eastside, and Laurence Brownlee, singing in Armida at the Metropolitan Opera. Gleason Sensei teaches how specifics of posture and hand position create empowerment.
“I recognize you divine goodness” is the English subtitle for the line Brownlee is singing in Italian.
To what extent are the principles shown here universal? With what significance? Are they limited to the structure of the human body, or what is their wider meaning?
Tuckett, David. Minding the Markets: An Emotional Finance View of Financial Instability. Palgrave Macmillan, 2011.
Doubt, trust, and confidence are subjective mental states which intertwine with the stories we tell ourselves about what is going on. Economic life involves human relationships of exchange of longer or shorter duration. Such relationships are accompanied by the stories we tell ourselves about what is happening to them and the mental states that are stimulated. At their simplest, human relationships of exchange involve a story being told to create a belief that continued attachment to the relationship will be excitingly rewarding or a source of danger and disadvantage. The word ‘credit’ is actually based on the Latin verb ‘to believe’.
In summary my argument is that what happened in the recent financial crisis (like in many before) was the product of a shift in mental states.
organizational failures followed from the power phantastic objects exert on mental states and the way institutions have increasingly stimulated this power for advantage and then increasingly become ruled by it.
Hsee, Christopher K., Luxi Shen, Shirley Zhang, Jingqiu Chen, and Li Zhang. “Fate or Fight: Exploring the Hedonic Costs of Competition.” Organizational Behavior and Human Decision Processes 119, no. 2 (November 2012): 177–186. doi:10.1016/j.obhdp.2012.07.005.
Contrary to lay intuitions, we found that individuals in an unequal assignment condition, including the disadvantaged individuals in that condition, were happier than individuals in an equal competition condition, but that this effect held only if the inequality was irreversible, the advantaged and the disadvantaged were segregated, and the disadvantaged were given some enjoyable alternative resource to consume.
current research advances the peace-of-mind notion that irreversible fate prompts one to make peace with it and feel happy. Furthermore, it breaks down the peace-of-mind idea into two different varieties: choice-free peace and opportunity-free peace. Although previous research has documented extensive evidence for choice-free peace, the present research offers initial evidence from a controlled laboratory experiment for opportunity-free peace.
Dane, Erik, Kevin W. Rockmann, and Michael G. Pratt. “When Should I Trust My Gut? Linking Domain Expertise to Intuitive Decision-making Effectiveness.” Organizational Behavior and Human Decision Processes 119, no. 2 (November 2012): 187–194. doi:10.1016/j.obhdp.2012.07.009.
Research suggests that even for tasks well-suited to intuition, the effectiveness of intuitive decision making may relate to the level of expertise one has attained in the focal domain.
for certain tasks (and, perhaps more generally, for certain expertise domains), the effectiveness of intuition may begin to approach the effectiveness of analysis well before one achieves task (or domain) mastery.
It is conceivable that when individuals have at least a moderate level of domain expertise, analytical decision making disrupts or disengages the intuitive operations that typically serve experts well.
our studies suggest that, on non-decomposable tasks, intuition may indeed prove effective – to the extent one has accrued expertise within the focal domain
the greater one’s expertise within the focal domain, the more likely one’s intuitions will prove effective – particularly if the task at hand is non-decomposable. By extension, however, individuals should be cautious of ‘‘trusting their gut’’ when these conditions are not present. Likewise, organizational managers should be wary of prescribing intuitive decision making indiscriminately, even on non-decomposable tasks. Given that individuals differ in their tendency to favor intuition and analysis respectively …, domain novices who are naturally inclined to take stock in their intuitive judgments may do so with misplaced haste, particularly when intuitive decision making is widely accepted or advocated within their work context
our results suggest that as individuals attain what might be viewed as a moderate level of domain expertise, the effectiveness of intuitive decision making on non-decomposable tasks increases.
Milkman, Katherine L. “Unsure What the Future Will Bring? You May Overindulge: Uncertainty Increases the Appeal of Wants over Shoulds.” Organizational Behavior and Human Decision Processes 119, no. 2 (November 2012): 163–176. doi:10.1016/j.obhdp.2012.07.003.
This paper examines the effect of uncertainty about the future on whether individuals select want options (e.g., junk foods, lowbrow films) or instead exert self-control and select should options (e.g., healthy foods, highbrow films). Consistent with the ego-depletion literature, which suggests that self-control resembles an exhaustible muscle, coping with uncertainty about what the future may bring reduces self-control resources and increases individuals’ tendency to favor want options over should options. These results persist when real uncertainty is induced, when the salience of naturally-arising uncertainty is heightened and when individuals are able to make choices contingent upon the outcomes of uncertain events. Overall, this work suggests that reducing uncertainty in a decision maker’s environment may have important spillover effects, leading to less impulsive choices.