Apocalypse Now?

It’s a while since I last wrote a blog. That’s because I’ve been concentrating on finishing my first book and there are only so many hours in a day! It is called ‘Sick Society’ and will hopefully be out soon.

 

However, now that it’s done, I will hopefully have a bit more time for blogging again.

 

Last night, I awoke from a disturbing dream at around 0350h and wasn’t able to go back to sleep. I’ve had many troubling dreams of late – maybe I’m just processing. There have been plenty of tough situations to deal with at work recently, plus the backdrop of what feels like chaos. But I have learned over years to tune into my dreams, following the thread of them.

 

My dream last night consisted of two things: very rough, rising seas buffeting against the coast where I live and multitudes of people in refugee camps. I know exactly why I dreamt about them. Before bed last night, I listened, whilst my wife watched Episode 6 of Frozen Planet 2. A glaciologist, whom we both know, fairly well, was talking about his work. He is studying how the ice caps are melting at an alarming rate. I also read just before going to bed, an article about Greece and Turkey trading insults over the plight of 92 naked refugees, who had suffered utterly degrading treatment. My night was full of the angst of these two realities.

 

We find ourselves in an apocalyptic moment. An apocalypse is often thought to speak of the end of all things. Rather, in its truest sense, the word apocalypse simply means ‘to pull the lid off something’, or to reveal things for what they are. We live in a moment when perhaps more clearly than for a very long time, the facades which are held up to pretend that everything is ok, are well and truly down. Here in front of our naked eyes, we see the stark reality of the way things truly are.

 

Consider the following:

The rate of climate change is accelerating with devastating consequences.

There are now 89.1million people being displaced globally, including 27.1million refugees. All the while, we draw up the bridge and threaten those who flee their war-ridden nations with deportation to places where we will not have to see them.

Global financial uncertainty, with market volatility, rising inflation rates and stalling economic growth is leading to rising poverty. The gap is widening between the richest and poorest, globally, nationally and regionally. The cost of simply living is becoming unaffordable.

Huge food insecurity is driving millions of people globally into poverty, with staggering problems around hunger, rising starvation, famine and drought.

Over a million species are at risk of extinction, with terrible consequences to our loss of biodiversity.

The toxicity of nationalism and sovereignty is laid bare through senseless war and the breaking of unions.

And governments, banks and global financial institutions look to placate and reassure the markets with the same old answers to the same old questions as if they will lead to radically different answers.

 

Our world is sick. Our society is sick. The storms are raging. And millions upon millions of people are crammed into the valley of decision.

 

How do we heal? How do we respond in the face of such devastation, brutality and madness? There is no other way, but that of faith, hope and love.

 

Faith, stares fully into the outrageous abyss of what the apocalypse reveals and refuses to accept that it will always be this way. Faith knows the markets and its associated economic theories do not hold the answers. Rather, it enables us to challenge the inevitability of the status quo and see that the world can and must be made new. Faith trusts that God is with us in the midst of the multiple crises and is bending the arc of history towards goodness, despite what the evidence may tell us. Faith knows that simple small acts of radical kindness, when multiplied a billion times around the globe, can bring about life-giving change.

 

Hope helps us find a way together, even though it feels like we are too late or too far down the road to recover. Hope is not some kind of wishful thinking. It is, rather, as Rebecca Solnit reminds us, an axe we break down doors with, in an emergency. It is true that hope which is continually deferred makes our hearts sick. But hope that is coming is a tree of life and we must eat its fruit and allow it to infuse every cell in our beings. Now is not the time to lose hope.

 

Love, as bell hooks tells us is a verb! It is gutsy, determined and action orientated. Love refuses to stigmatise. Love dares to cross the dividing lines. Love welcomes the stranger and embraces the needy. Love is humble enough to change. Love embraces the ‘enemy’ and lays itself down for the ‘other’. Love always trusts, always hopes and always perseveres. In the midst of the storm, only when we lock eyes with Love can we find the creative force needed to overcome the odds and build health and wellbeing in our communities and our ecology. Love never fails.

 

Whatever else we do, we must not turn our eyes away in this apocalyptic moment. Let the full pain and horror of this moment fully reveal the monstrous truth of the staggering injustice we have built through abusive power. Then let us turn our faces into the winds of change and set our sights on the future which is coming towards us. Let us throw off everything which hinders us and let us walk together into the way of peace.

 

 

 

 

 

 

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How Does Change Happen? – Part 3

In the last two blog posts on this subject, I’ve looked at the work of John Paul Lederach and Valerie Fournier in thinking about how change occurs in society. I’m returning to Lederach in this blog, to think about the next phase in social change – something, he calls “anchor points”.

 

Anchor points are people, places or communities to whom change has happened and who are on with the journey of starting alternative moral economies/experiments. They become anchors when they are rooted in a geography or set of relationships, which gives them a sense of longevity and consistency. Once infected with the virus that things cannot remain as they are, an anchor becomes a place where people dig deep, willing to make mistakes, to try new things, to fail early, to learn and to try again. This mixture of humility, bravery and innovation is vital if change is really going to begin to embed.

 

It begins to become really exciting, when anchor points connect. When a few people or communities within a given geography or inspired by the same hopes begin to connect, then the anchoring becomes even stronger. The space between the anchors, which some call transitional space or liminal space, becomes the place for strengthening and encouragement, but also the substantial reality in which the change begins to take place. My friend, Michael Schiffman sees it this way: “It’s like the emergent social change is of a particular colour. The hope of the social movement is not to take over the current institutions and try and lead them differently. Rather, the colour of the movement begins to flow into everything around it – communities, institutions, all facets of society. As it does, it begins to transform those spheres by infusing and diffusing its colour into and through them.” The change begins to happen almost unconsciously – and this is where one of two things can begin to occur: transformation or resistance.

Hitting against resistance is tiring and can feel intimidating. This is why anchor points need each other so much. They must hold each other, have each other’s backs, speak well of one another, believe the best and hold onto hope. They must continue to do their own inner work and stay true to the values which they hold. AND importantly (as Hilary Cottam taught me), they must learn what they are saying no to, as much as what they are saying yes to. As they do this, they will find fresh opportunities to bring change. My friend Roger MItchell talks about this around the concept of ‘Kenarchy’, which literally means the emptying out of power, or self-giving, others-empowering love. In his work, ‘church, gospel and empire’, he looks at love as an antidote to power. Social change, he argues, happens through a three-fold pattern of subversion, submission and substantiation. In other words, social change happens, as per Fournier, through outrage and challenging the inevitability of current social norms (subversion); creating moral alternative economies – but situated in the current realities – not somewhere or somehow separately (submission); and then making those things real in that context and thereby giving them grit/substance in every day life – anchoring them in communities (substantiation).

Once a social movement becomes substantiated it really begins to effect wider change. It has found enough momentum to begin to saturate it’s context with a new possibility that is no longer a dream on the horizon but a truly alternative way of being in the here and now. At this point it will either be resisted more forcefully, in which case, it has to become even more resilient and anchored, or it will begin to change and effect every level of society, including the very important arena of policy and governance. The biggest danger to the movement at this point is that it becomes subsumed, commodified and severely compromised by those powers who do not really want it  bring about radical change and therefore alter it enough to still look a bit like radical change, but in actual fact simply ensure it serves the status quo, but in another guise! Resist and keep on loving!

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