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https://iainmcgilchrist.substack.com/p/activism-important-but-not-without/comment/126953253

Eric Schaetzle on The Matter with Things

This is an important and very timely discussion to have. I recall that recently you were with Rupert Read at the Climate Majority Project. And you are clearly aware that there are many people who are looking for a deeper connection with the sacred. Emerging out of that connection, many of the same people feel called into some form of engagement with the metacrisis ("the crisis within and between all the world’s major crises" [1] per Rowson) that itself derives from the "left hemisphere capture" of contemporary Western culture and civilization, as you've persuasively documented in your books and conversations. This capture that has shattered our world today, as it has done several times before. Activism can be sacred work, at its best. As you pointed out: "In the Judaic tradition it is our duty and obligation, but also our honor, to be the means for repair. That is why we are here: to repair what was shattered." [2] "I hope it's true the idea that I might be trying to affect, or succeeding in affecting, something of a paradigm shift." [3] Anthea Lawson previously described activism as "trying to change things through either opposing what is already going wrong, creating new alternatives, or working to change the spiritual and psychosocial underpinnings of how we relate to each other." From the same conversation, she said (paraphrasing) "I'm encouraging anyone who's doing activism to think about the fact that we're not separate from the problem we're trying to change. It's not wrong to point out that many "captains of industry" are profiting off of the exploitation of working-class communities. But, when we speak to people who we want to join us, if we have a sort of morally superior "we've got the answer" attitude, that is extremely off-putting." [4] The sort of activism that is blind to how it might increase polarization is the enemy of the mass action for systemic change that it seeks to inspire. (Indeed, sowing such division is the tool of choice for opportunists.) Rupert Read put it bluntly, "As long as we're inclined as activists to think we are the "pure ones," and those we are fighting are the "impure ones," then basically we've already lost... This is what I sometimes saw over the years, people choosing purity over success. They would rather kind of feel like "righteous losers" than have to in any way compromise and actually succeed in changing something, as if they were more interested in preserving their own personal purity over any kind of possibility of actually making a difference. The "frame" becomes so strong that it repels any evidence that doesn't fit it, which ironically is exactly what we were criticizing our opponents for. We become just as unwilling as they were to be evidence-based... We need to be inclusive of people who will not ever want to be identified as "activists," people whose politics do not agree with our own, whether that be on identity politics or on the left-right political spectrum. If we're not interested in that kind of inclusiveness then the reality is that we're not interested in building a truly mass movement for change." This is where Lawson's notion of "entangled activism" comes in. (It also reminds me that only a few days ago Bayo Akomolafe wrote about "para-pragmatism." [5] Which may not be an entirely unrelated idea.) Anthea Lawson: "We need to be building movements that are as broad-based as possible so that everyone can speak among their own circles and connections. We can't place ourselves on a soapbox; we are part of an interrelated web of communication." Jonathan Rowson noted that perhaps one of the things people fear is a kind of "cultural assimilation" within an activist tribe, that they'll sort of disappear into the will of the whole, and that they have to parrot things that they don't feel like are entirely their own. So it's critical that people find the space to speak, to feel, and to discover their own interests and appetite. [1] https://perspecteeva.substack.com/p/prefixing-the-world [2] https://youtu.be/P35P74OUARw?t=3076 [3] https://youtu.be/knFbTu8UtTE?t=5350 [4] https://youtu.be/q3lDne57t1s?t=762 [5] https://www.bayoakomolafe.net/post/how-to-be-available-now-sidenotes-from-the-para-pragmatic



Bing

Eric Schaetzle on The Matter with Things

https://iainmcgilchrist.substack.com/p/activism-important-but-not-without/comment/126953253

This is an important and very timely discussion to have. I recall that recently you were with Rupert Read at the Climate Majority Project. And you are clearly aware that there are many people who are looking for a deeper connection with the sacred. Emerging out of that connection, many of the same people feel called into some form of engagement with the metacrisis ("the crisis within and between all the world’s major crises" [1] per Rowson) that itself derives from the "left hemisphere capture" of contemporary Western culture and civilization, as you've persuasively documented in your books and conversations. This capture that has shattered our world today, as it has done several times before. Activism can be sacred work, at its best. As you pointed out: "In the Judaic tradition it is our duty and obligation, but also our honor, to be the means for repair. That is why we are here: to repair what was shattered." [2] "I hope it's true the idea that I might be trying to affect, or succeeding in affecting, something of a paradigm shift." [3] Anthea Lawson previously described activism as "trying to change things through either opposing what is already going wrong, creating new alternatives, or working to change the spiritual and psychosocial underpinnings of how we relate to each other." From the same conversation, she said (paraphrasing) "I'm encouraging anyone who's doing activism to think about the fact that we're not separate from the problem we're trying to change. It's not wrong to point out that many "captains of industry" are profiting off of the exploitation of working-class communities. But, when we speak to people who we want to join us, if we have a sort of morally superior "we've got the answer" attitude, that is extremely off-putting." [4] The sort of activism that is blind to how it might increase polarization is the enemy of the mass action for systemic change that it seeks to inspire. (Indeed, sowing such division is the tool of choice for opportunists.) Rupert Read put it bluntly, "As long as we're inclined as activists to think we are the "pure ones," and those we are fighting are the "impure ones," then basically we've already lost... This is what I sometimes saw over the years, people choosing purity over success. They would rather kind of feel like "righteous losers" than have to in any way compromise and actually succeed in changing something, as if they were more interested in preserving their own personal purity over any kind of possibility of actually making a difference. The "frame" becomes so strong that it repels any evidence that doesn't fit it, which ironically is exactly what we were criticizing our opponents for. We become just as unwilling as they were to be evidence-based... We need to be inclusive of people who will not ever want to be identified as "activists," people whose politics do not agree with our own, whether that be on identity politics or on the left-right political spectrum. If we're not interested in that kind of inclusiveness then the reality is that we're not interested in building a truly mass movement for change." This is where Lawson's notion of "entangled activism" comes in. (It also reminds me that only a few days ago Bayo Akomolafe wrote about "para-pragmatism." [5] Which may not be an entirely unrelated idea.) Anthea Lawson: "We need to be building movements that are as broad-based as possible so that everyone can speak among their own circles and connections. We can't place ourselves on a soapbox; we are part of an interrelated web of communication." Jonathan Rowson noted that perhaps one of the things people fear is a kind of "cultural assimilation" within an activist tribe, that they'll sort of disappear into the will of the whole, and that they have to parrot things that they don't feel like are entirely their own. So it's critical that people find the space to speak, to feel, and to discover their own interests and appetite. [1] https://perspecteeva.substack.com/p/prefixing-the-world [2] https://youtu.be/P35P74OUARw?t=3076 [3] https://youtu.be/knFbTu8UtTE?t=5350 [4] https://youtu.be/q3lDne57t1s?t=762 [5] https://www.bayoakomolafe.net/post/how-to-be-available-now-sidenotes-from-the-para-pragmatic



DuckDuckGo

https://iainmcgilchrist.substack.com/p/activism-important-but-not-without/comment/126953253

Eric Schaetzle on The Matter with Things

This is an important and very timely discussion to have. I recall that recently you were with Rupert Read at the Climate Majority Project. And you are clearly aware that there are many people who are looking for a deeper connection with the sacred. Emerging out of that connection, many of the same people feel called into some form of engagement with the metacrisis ("the crisis within and between all the world’s major crises" [1] per Rowson) that itself derives from the "left hemisphere capture" of contemporary Western culture and civilization, as you've persuasively documented in your books and conversations. This capture that has shattered our world today, as it has done several times before. Activism can be sacred work, at its best. As you pointed out: "In the Judaic tradition it is our duty and obligation, but also our honor, to be the means for repair. That is why we are here: to repair what was shattered." [2] "I hope it's true the idea that I might be trying to affect, or succeeding in affecting, something of a paradigm shift." [3] Anthea Lawson previously described activism as "trying to change things through either opposing what is already going wrong, creating new alternatives, or working to change the spiritual and psychosocial underpinnings of how we relate to each other." From the same conversation, she said (paraphrasing) "I'm encouraging anyone who's doing activism to think about the fact that we're not separate from the problem we're trying to change. It's not wrong to point out that many "captains of industry" are profiting off of the exploitation of working-class communities. But, when we speak to people who we want to join us, if we have a sort of morally superior "we've got the answer" attitude, that is extremely off-putting." [4] The sort of activism that is blind to how it might increase polarization is the enemy of the mass action for systemic change that it seeks to inspire. (Indeed, sowing such division is the tool of choice for opportunists.) Rupert Read put it bluntly, "As long as we're inclined as activists to think we are the "pure ones," and those we are fighting are the "impure ones," then basically we've already lost... This is what I sometimes saw over the years, people choosing purity over success. They would rather kind of feel like "righteous losers" than have to in any way compromise and actually succeed in changing something, as if they were more interested in preserving their own personal purity over any kind of possibility of actually making a difference. The "frame" becomes so strong that it repels any evidence that doesn't fit it, which ironically is exactly what we were criticizing our opponents for. We become just as unwilling as they were to be evidence-based... We need to be inclusive of people who will not ever want to be identified as "activists," people whose politics do not agree with our own, whether that be on identity politics or on the left-right political spectrum. If we're not interested in that kind of inclusiveness then the reality is that we're not interested in building a truly mass movement for change." This is where Lawson's notion of "entangled activism" comes in. (It also reminds me that only a few days ago Bayo Akomolafe wrote about "para-pragmatism." [5] Which may not be an entirely unrelated idea.) Anthea Lawson: "We need to be building movements that are as broad-based as possible so that everyone can speak among their own circles and connections. We can't place ourselves on a soapbox; we are part of an interrelated web of communication." Jonathan Rowson noted that perhaps one of the things people fear is a kind of "cultural assimilation" within an activist tribe, that they'll sort of disappear into the will of the whole, and that they have to parrot things that they don't feel like are entirely their own. So it's critical that people find the space to speak, to feel, and to discover their own interests and appetite. [1] https://perspecteeva.substack.com/p/prefixing-the-world [2] https://youtu.be/P35P74OUARw?t=3076 [3] https://youtu.be/knFbTu8UtTE?t=5350 [4] https://youtu.be/q3lDne57t1s?t=762 [5] https://www.bayoakomolafe.net/post/how-to-be-available-now-sidenotes-from-the-para-pragmatic

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      This is an important and very timely discussion to have. I recall that recently you were with Rupert Read at the Climate Majority Project. And you are clearly aware that there are many people who are looking for a deeper connection with the sacred. Emerging out of that connection, many of the same people feel called into some form of engagement with the metacrisis ("the crisis within and between all the world’s major crises" [1] per Rowson) that itself derives from the "left hemisphere capture" of contemporary Western culture and civilization, as you've persuasively documented in your books and conversations. This capture that has shattered our world today, as it has done several times before. Activism can be sacred work, at its best. As you pointed out: "In the Judaic tradition it is our duty and obligation, but also our honor, to be the means for repair. That is why we are here: to repair what was shattered." [2] "I hope it's true the idea that I might be trying to affect, or succeeding in affecting, something of a paradigm shift." [3] Anthea Lawson previously described activism as "trying to change things through either opposing what is already going wrong, creating new alternatives, or working to change the spiritual and psychosocial underpinnings of how we relate to each other." From the same conversation, she said (paraphrasing) "I'm encouraging anyone who's doing activism to think about the fact that we're not separate from the problem we're trying to change. It's not wrong to point out that many "captains of industry" are profiting off of the exploitation of working-class communities. But, when we speak to people who we want to join us, if we have a sort of morally superior "we've got the answer" attitude, that is extremely off-putting." [4] The sort of activism that is blind to how it might increase polarization is the enemy of the mass action for systemic change that it seeks to inspire. (Indeed, sowing such division is the tool of choice for opportunists.) Rupert Read put it bluntly, "As long as we're inclined as activists to think we are the "pure ones," and those we are fighting are the "impure ones," then basically we've already lost... This is what I sometimes saw over the years, people choosing purity over success. They would rather kind of feel like "righteous losers" than have to in any way compromise and actually succeed in changing something, as if they were more interested in preserving their own personal purity over any kind of possibility of actually making a difference. The "frame" becomes so strong that it repels any evidence that doesn't fit it, which ironically is exactly what we were criticizing our opponents for. We become just as unwilling as they were to be evidence-based... We need to be inclusive of people who will not ever want to be identified as "activists," people whose politics do not agree with our own, whether that be on identity politics or on the left-right political spectrum. If we're not interested in that kind of inclusiveness then the reality is that we're not interested in building a truly mass movement for change." This is where Lawson's notion of "entangled activism" comes in. (It also reminds me that only a few days ago Bayo Akomolafe wrote about "para-pragmatism." [5] Which may not be an entirely unrelated idea.) Anthea Lawson: "We need to be building movements that are as broad-based as possible so that everyone can speak among their own circles and connections. We can't place ourselves on a soapbox; we are part of an interrelated web of communication." Jonathan Rowson noted that perhaps one of the things people fear is a kind of "cultural assimilation" within an activist tribe, that they'll sort of disappear into the will of the whole, and that they have to parrot things that they don't feel like are entirely their own. So it's critical that people find the space to speak, to feel, and to discover their own interests and appetite. [1] https://perspecteeva.substack.com/p/prefixing-the-world [2] https://youtu.be/P35P74OUARw?t=3076 [3] https://youtu.be/knFbTu8UtTE?t=5350 [4] https://youtu.be/q3lDne57t1s?t=762 [5] https://www.bayoakomolafe.net/post/how-to-be-available-now-sidenotes-from-the-para-pragmatic
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