“We live mythically and integrally”— Marshall McLuhan
Changing the world remains a complex
challenge, with no infallible formula for success. Nevertheless, we
possess the record of those who have tried, from the 3000-year-old
Taoist I Ching, to Karl Marx’s Das Kapital, Brigitte Berger’s 1971 Societies in Change, and recently, The 8 Laws of Change by Stephan Schwartz in the U.S.
The I Ching describes Taoist
principles of following nature’s patterns in one’s pursuit of social
influence. The value of patience as well as perseverance, and the
warning to “adapt to the times but remain firm in your direction,”
provide timeless wisdom for citizens.
Some early Greenpeace activists were influenced by the I Ching, and more directly by the Quakers, Mahatma Gandhi, Chipko
in India (the original tree-huggers), and American activist Saul
Alinsky. The Quakers had confronted repression with pacifist moral
dignity and sailed ships into nuclear test zones, inspiring the first
iconic Greenpeace action.
Gandhi borrowed Quaker tactics in his
campaign to liberate India from British colonization. Gandhi’s march to
the sea represents quintessential social activism: inspiring thousands
to participate in a meaningful commitment, exposing an oppressors’
violence, winning the battle for moral authority, and — most importantly
— reframing the status quo story, not with words, but with symbolic,
non-violent action.
As a young antiwar activist in the 1960s,
I met older radical Ira Sandperl at the Institute for the Study of
Nonviolence, in California, which he had founded with pacifist
folksinger Joan Baez. One evening, Sandperl asked me, “Do you want to
know the secret to organizing?”
“Yes,” I replied.
“Be organized,” he said.
Sandperl talked about attention to
details, articulating clear goals, and organizing the work that must be
done to achieve those goals. Never turn down a volunteer, he would
advise. The work to do is practically infinite, so if a movement does
not have a job for someone who wants to contribute, the alleged leaders
are not performing their job as organizers.
The Quakers and Gandhi practiced a
creative non-violence that included absolute respect for one’s
adversary, to the point of not even insulting them. Saul Alinksy, whose Rules for Radicals
influenced Greenpeace tactics, took a somewhat different view.
“Ridicule,” he believed is one of the activist’s “most potent weapons.”
“Go after people and not institutions,”
he advised. “Pick the target, freeze it, personalize it, and polarize
it.” Alinsky became a brilliant tactician, more aggressive than the
Quakers or Gandhi, more willing to embarrass a perpetrator. In Burma,
Aung San Suu Kyi has said that “The quintessential revolution is that of
the spirit, born of an intellectual conviction of the need for change
in … mental attitudes and values.
We do not have to assume that one style
is correct and the other wrong. Tactics must reflect circumstances, and
as ecologists, we might understand the value of diversity. In any case,
the tactics of The Quakers, Gandhi, Chipko, Baez, Sandperl, Aung San Suu
Kyi, and Alinksy reflect a common understanding that the agent of
change has to shift the culture’s prevailing moral story.
Classical theories of Social Change
Philosophers have attempted to explain
social change, driven by evolution, conflict, natural cycles, economy,
technology, and so forth. They theories have generally failed to provide
a recipe for change.
Evolutionary social theory assumed that
social change reflects biological evolution, an inevitable advance
through predictable stages from simple to complex, from so called
“primitive” to metaphysical, then scientific and industrial culture.
Historians Oswald Spengler (Decline of the West, 1918) and Arnold Toynbee (A Study of History,
1956) assumed societies moved through a rise, decline and collapse
cycle. Vilfredo Pareto observed that social change often occurs when one
elite group grows decadent, and another elite simply replaces them.
Conflict Theory suggests that powerful elites maintain the status quo
until oppressed groups rise up in struggle. We know, however, that
conflict itself does not guarantee change and can even obstruct change.
Karl Marx and others believed that
economic forces drove social change, and for Marx specifically, class
conflict over control of production infrastructure. Technological
theories suggest that innovation creates new conditions to which
societies adapt.
Each of these these ideas may identify a
possible agent of change, but the theories over-generalize. Social
change is not simply biological evolution, not linear, not purely
cylcical, nor driven only by class conflict or innovation.
Marx and Frederick Engels did accurately
observe that neither individuals nor institutions come into being
independently. Societies reflect nature in this regard: They are living
systems, dynamic and complex, and no part of the system exists except in
relationship with other forces. The relationship between nature and
society was observed more accurately by Taoists and indigenous
communities that honoured and learned from the dynamic patterns of
nature.
Systems
When Marshall McLuhan wrote in Understanding Media,
“We live mythically and integrally,” he referred to society as a living
system, evolving within a web of complexity, with no single change
driver. Biological evolution itself is not linear, nor cyclical.
Evolution often consists of chaos, bursts of growth, transformation,
collapse, disruption, randomness, and novelty.
Systems cannot be managed by any
subsystem. Living systems change with vast, interacting inputs and
feedbacks. When one disturbs a system in flux, inputs can have
unintended consequences. We might observe, for example, that advanced
technology provides benefits for some people, while contributing to
ecological deterioration. Living systems don’t behave as we might wish.
The 2007 book Getting to Maybe: How the World was Changed,
by Frances Westley and others, discusses three classes of problems
within systems. Some problems, such as riding a bicycle, appear
relatively simple and easily replicable. Other challenges — building an
energy infrastructure, are complicated, tricky, but a practitioner gets
better with practice. However, some dilemmas — raising a child or
changing a social policy — are complex. There exists no infallible
recipe for shifting a complex system. Getting to Maybe, observes that when one sets out to change a complex system, expect:
1. you will be changed by the process
2. the goal may change along the way
3. relationships, not individuals, do the changing, and…
4. the system may not change in the way you intend.
When working with complex social systems,
change agents must influence the larger context — the cultural story —
and then let that context find its new state of dynamic homeostasis,
which is not a state that will be designed, engineered, or managed by
anyone.
Actions reverberate, theoretically
forever, throughout the entire system. Every action represents
participation in a dynamic network, and that action will influence the
entire system in ways not predicted or intended by the actor, including
feedback on the actor. In modern politics and media theory, we call this
“blowback.”
Successful social innovators will study
patterns of behaviour systems. Social systems, like biological systems,
remain in a dynamic, shifting balance, until homeostasis is so disrupted
that the system passes through a “state shift.”
Change the Story
The 8 Laws of Change by
Stephan Schwartz reflect these characteristics of dynamic living
systems. Schwartz observes that (rule 1) successful change agents work
in networks, sharing a “common intention,” and although they share
goals, they (2) remain unattached to “cherished outcomes.”
Schwartz reports that successful change
agents (3) accept long-term, generational change, and (4) do not covet
fame, credit, or power. They (5) respect all other contributors, even
adversaries, and (6) practice absolute non-violence, equality, fairness,
and leadership without arrogance or control.
Finally, (rules 7 and 8), Schwartz
describes how effective activists, make a personal, life-affirming
choice to live with integrity, in both private and public action. They
practice personal introspection and become a living model for the
principles they espouse. They walk the walk.
The Greenpeace documentary, How to Change the World,
articulates five “rules” for change. Writer, directory Jerry Rothwell
explains: “This isn’t intended to be a definitive proscription, but
these were the themes that I noticed among the original Greenpeace
activists.”
“The revolution will not be organized,” recalls the nature of complex systems. Goals, yes. Cherished outcomes? You’re dreaming.
“Let the Power Go” suggests that modesty,
in the face of complexity remains appropriate. “Put your body where
your mouth is,” and “Fear Success” are other ways of saying “integrity”
and “modesty.” Greenpeace co-founder, and and 1940s pacifist Ben
Metcalfe used to warn the younger activists: “Fear success.” Why?
Success brings notoriety, money, and power, that can corrupt the best
intentions. Fear success, because with success, your own weaknesses will
be exposed. The convincing agent of change must overcome his or her own
attractions to the spoils of victory.
Finally, if all else is in order, “Plant a
Mind Bomb.” In the early television era, Greenpeace cofounder Bob
Hunter used this term, mind bomb, to describe what today we might call a
“meme” or “going viral.” All the great social transformers — Gandhi,
the Suffragists, Martin Luther King and Rosa Parks, Aung San Suu Kyi,
Chipko, Greenpeace — understood, often intuitively, that their actions
had to disrupt the cultural myths that protected the status quo.
The new story is not necessarily written
in words. It is written by actions. Placards and banners prove far less
effective than visible personal sacrifice at the precise point of the
injustice, as witnessed in Gandhi’s well-trained volunteers accepting
brutal beatings on their march to the sea. In one afternoon, the Indian
people captured the moral high ground, and the British exit became
inevitable.
This is the power to unsettle the taboos
and deceits that keep the power structure justified in the public mind,
whether in 1916 or 2016. Effective social change tactics require
extraordinary creativity and social awareness, but once the cultural
spell is broken, the system has already begun its transformation.
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Links and resources:
Change in complex systems:
Thinking in Systems, Donella Meadows, 2008.
“Seven lessons for leaders in systems change,” Center for Ecoliteracy.
The Systems Bible, John Gall, 2003
Understanding Media, Marshall McLuhan, MIT Press, 1964
Mind and Nature, Gregory Bateson, E.P. Dutton, New York,1979;
“How do systems get unstuck?” Deep Green, April 2015
Coming Back to Life, Joanna Macy, 1998
Some useful books on social change:
Rules for Radicals, Saul Alinsky, 1969
Societies in Change: Brigitte Berger, 1971
Development as Freedom, Amartya Sen, 1999
The Tipping Point, Malcolm Gladwell, 2000
Getting to Maybe: How the World Is Changed, Frances R. Westley, 2006
The Revolution Will Not Be Funded, Women of Color Against Violence, 2007
The 8 Laws of Change by Stephan Schwartz, 2015
Influential novels about social change
Animal Farm, George Orwell
The Color Purple, Alice Walker
The Melancholy of Resistance, Lazlo Kraznahorkai
To Kill a Mockingbird, Harper Lee
The Poisonwood Bible, Barbara Kingsolver
Slaughterhouse Five, Kurt Vonnegut
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