Today Ontario goes back into lockdown, complete with curfews and the enforcement of the situation by police officers with the discretion to charge people with a violation of the public health orders. This is all being done without any significant new programs to support those who otherwise have to travel or move to non-essential jobs – including night shifts – because while the work may be non-essential, living without income is not. It is a situation that is going to impact marginalized people of all kinds.
This is an unprecedented public health crisis. We are battling an easily spread, lethal virus which causes incurable effects in many who catch it. It requires our health care systems to be overly careful when handling COVID-19 patients. The purpose of lockdowns has always been to manage the spread of the virus. Complexity geeks will know that connections are an important enabling constraint in self-organizing systems. Break connections, and you slow the ability of an overwhelming crisis to take shape. In theory, breaking connections should be the easiest thing to do but the combination of mixed messages and the unwillingness of governments to incentivize isolation over interaction has meant that places like Ontario need to take harsher measures: the imposition of boundaries on behaviour.
When the pandemic began I was impressed at the speed with which our government mobilized resources to ensure that people were able to choose isolation over interaction. In Canada, the Canada Emergency Response Benefit program was a stunning, accessible, guaranteed income program that provided $2000 a month of taxable income to anyone who wanted it. There was no means test, the application website was straight forward, and payments came fairly quickly. In addition, the federal and provincial governments launched a series of programs to protect tenants and businesses from being evicted, to extend credits and grants to businesses, to subsidize wages, to defer mortgages, and to relieve student debt payments.
These programs had the effect of initially “flattening the curve” the term used to describe the collective social effort to prevent spikes in hospitalizations which would allow for emergency services to properly treat COVID patients and not reach a situation like they did early on in Italy, where death rates spiked because doctors were forced to choose between who would live and who would die. For a couple of months, we all pulled together and with Herculean effort of citizens, businesses and government, we flattened the curve for the first wave
The implementation of these social programs had the effect of eliminating a whle lot of personal debt among many other positive effects. For people whose income is dependent on minimum wage jobs, the support of $2000 a month was, in many cases, all they needed to pay off bills that had been dogging them for years, make a rent payment that was overdue, get back on their feet. It hasn’t been perfect, and certainly folks on social assistance, folks with disabilities and students fell through the cracks. And the money that flowed to everyone who applied for the CERB went directly into the economy. It didn’t get tied up in equity, investments, or real estate. It went to the purchase of goods and services in unprecedented ways. This had the effect of enriching many billionaires and banks, but also of supporting local businesses and economies, and despite the potential for it, our economy has not entered a depression. Hard times for sure, but still afloat.
The CERB payment – and universal basic incomes in general – are the ideal form of stimulus for an economy. First, it is a policy of care, providing resources directly to people in need without strings attached, which allows people to quickly organize their own lives and allows the cash to immediately enter the economy. For conservatives who praise a market economy, trickle down economics is actually a terrible idea, because giving billions directly to the top of the economic food chain through subsides and tax breaks does not encourage a market at all. It encourages an oligarchy were very few people get unimaginably rich without any actual purchasing power being introduced into a market.
Markets self-organize around innovation and creativity, but only if there is spending money in the economy, for those who organize well will capture it. During the spring and summer, in my own community I witnessed the conversation and the call to action on local economy blossom like it never had before, during all the years I was on our Community Economic Development Community. There was money in our community, a need to stay home, and local businesses continually made their case for support. We had very few local businesses here shut down, despite these challenging times. That isn’t to say that things haven’t been challenging for my friends who own businesses, but a combination of government supports, mutual aid, and spending money circulating locally created the conditions for a healthy, local economy.
The CERB was designed for people to spend, and that is what happened. Many of the people who received the money had very little savings to begin with, and so when the money came in it went right back out the door into the economy, Banks got richer, Amazon got richer and the people that own these companies got richer too. Substantially richer at a rate that was faster than they had ever experienced.
Last month the federal government announced that it was now investigating something like 400,000 CERB applications that were apparently irregular. In its haste to set the program up, apparently the government failed to communicate a key aspect of the program criteria: that you needed to have made a net income of $5000 in the previous tax year as a self-emplyed person in order to be eligible for the benefit. Here is the crux of the problem:
In the first few weeks of the CERB rollout, CRA call-centre agents were given wrong instructions for how self-employed Canadians would be assessed for their eligibility. To be eligible, self-employed Canadians had to have received more than $5,000 in income in 2019 or in the previous 12 months before applying.
While eligibility was meant to be based off net income after expenses, CRA agents were provided written instructions that incorrectly stated that gross income, not net, was how someone’s eligibility for CERB would be determined. That information was then passed along to callers seeking clarity.
At the same time, the word “net” didn’t appear on CERB applications or the CRA’s “Who is eligible” page. It wasn’t until sometime after April 21 — more than two weeks after applications opened — that the CRA quietly update a Q&A page to include specific language on net income.
The problem now is that the government is now enforcing repayment orders for the money that was received. And of course people don’t have that money. They don’t have it because they did what they were told they should do with it, and used it to stay afloat during the early days of the pandemic while staying at home to flatten the curve.
But the money HASN’t disappeared. Not at all. the 400,000 people who took four months of CERB money have injected $32 billion dollars into the economy, much of it local, but a significant amount of it going to banks, utility companies and large consumer and service outlets like Costco and Amazon, and Netflix and Zoom. This video explains why.
I am at a loss to understand why the government – who has admitted to screwing up the CERB criteria communications – is punishing the people who have supported the survival of the economy during a once in a century economic event. During the spring we were all told that we needed to do our part to get this virus under control. We all did our part, we stayed home AND stimulated the economy. And now 400,000 people are being saddled with $8000 or more in debt.
Nationalizing debt is perhaps one of the best things we can do as a society. The CERB did that, providing for people to cover their debts and pay their bills. The government used the near zero interest rates to borrow to make that possible – thereby assuming consumer and business debt at far better rates than consumers and businesses were getting, and despite mortgage deferrals and lost revenues, the six Canadian chartered banks STILL made about $13 billion in net income in the fourth quarter of 2020 alone. The money hasn’t disappeared: it has moved. If governments need it back, they need only tax the richest businesses in the country with a one time pandemic tax totalling $32 billion and all is well.
But I suspect that this isn’t the issue, and I don’t expect this tax to be implemented. There is a stench of the age-old stigma associated with poor folks, that they are not deserving of government support, that “free money” is a risky thing to just give away without a means test, without accountability and without any sense of “deserving it.”
So Ontario is going into lockdown. Citizens once again are being asked to do their part to flatten the curve, and it is a challenge many folks will take up with relish IF they also feel a reciprocity from their governments to support and enable them to do that. But that isn’t happening. Not only are there no new supports for people but the federal government is chasing down repayments, with no forgiveness, and banks are stopping the mortgage deferral program. This is terrible public policy for a start, it is poor economics, even by conservative, market-based standards and most important, it is immoral.
There is a massive gulf between the top and the bottom in our society, a direct result of 40 years of the biggest wealth transfer in human history. This gap has created two different realities. The folks with the resources who are able to run for public office, garner the approval of their parties, and be given the reins of power are screened into this class of the wealthy. Their lives are very different from the lives of the majority of citizens who are living paycheck-to-paycheck or who are on social assistance or who have no means of support at all. The fact that several political leaders from all parties have been recently caught travelling abroad over Christmas, when governments were locking down everyone else, is a stark and ostentatious indicator of this difference.
Along with the wealth and income gap comes a sense that “rules don’t apply to me” because, actually, that seems to be the case. Despite bungled messaging and unclear criteria, the federal government is enforcing repayment orders against 400,000 Canadians, almost none of whom committed fraud in fact or intention with this benefits program. And yet, there are no new taxes, no special one time claw back for those that actually now have the money. Instead of THEM having to do paperwork and liquidating a few assets to repay the federal government and get that money back into the economy, they make plans for heading out of the country to their second properties.
Public policy that is made in the interests of the wealthy few at the expense of the many is immoral. For public leaders to appeal that “we are all in this together” when we are clearly not is an abdication of integrity. The federal government needs to immediately suspend the actions of the CRA in pursuing these repayments, and furthermore, as a country, we really need to push for a universal basic income, because we now have evidence, during that pandemic, that it works.
If you are in Canada, you can support this by lending your support to Leah Gazan who is sponsoring a House of Commons motion that reads:
That, in the opinion of the House, the government should introduce legislation and work with provincial and territorial governments and Indigenous peoples to ensure that a guaranteed livable basic income (i) accounting for regional differences in living costs, (ii) for all Canadians over the age of 18, including single persons, students, families, seniors, persons with disabilities, temporary foreign workers, permanent residents, and refugee claimants, (iii) paid on a regular basis, (iv) not requiring participation in the labour market, education or training in order to be eligible, (v) in addition to current and future government public services and income supports meant to meet special, exceptional and other distinct needs and goals rather than basic needs, including accessible affordable social housing and expanded health services, replace the Canada Emergency Response Benefit on an ongoing and permanent basis in a concerted effort to eradicate poverty and ensure the respect, dignity and security of all persons in respect of Canada’s domestic and international legal obligations.
House of Commons Motion M-46 Guaranteed Liveable Basic Income
This is not the final answer, but it is an important step to establishing the will of the House of Commons to undertake this project. It will be interesting to see who votes against it, and I suspect I will not be surprised. I think Leah Gazan is one of those rare people in Parliament that is able to understand how to use the tools of government to govern from the perspective of common citizens, those whose voices are meant to be primary in the House of Commons. She is doing so from an opposition bench, and while a house motion is a weak tool, she is relentless in pursuing this course of action and I believe she needs the support of many citizens from across the country to elevate and amplify her voice.
This is my contribution to that. It is time.
When you live on an island like ours, Nex?wle?lex?xwm/Bowen Island there are rhythms that are like breathing. They come and go over time on cycles as short as an hour or as long as geological epochs.
Most mornings I begin my day on my covered porch, drinking a coffee, reading a meditation, spending some time in silence and contemplation. At this time of year the mornings are dark and, more often than not, wet. This morning we are in day four of what is called an atmospheric river, a massive steady plume of rain that extends from the Hawaiian Islands north-east to our coast. Such a pattern is like a long exhale of moisture, a plume of breath from the tropics that brings warm air and rain and sometimes fronts with gale force winds, which we call the Pineapple Express.
From my morning perch I can see the ferry coming and going, every hour or so, our connection to “the continent.” The early ferries – 6:20 and 7:30 – are commuter runs, with workers heading to the city on the earlier boat and high school students off to school on the later one. As the ferry approaches, the intensity of traffic on my road increases, and the closer we get to sailing time, the higher the speed of cars racing to make sure they don’t miss the boat, or to deliver a sleepy bus-missing teenager to the dock. There is a period of stillness and then the flow reverses and the labourers from the city who have made an early start travel in their work vans and pick-up trucks through the arteries and capillaries of our island road system. As the ferry leaves, things become still and quiet again.
It is very much like the tide that comes and goes twice a day, sometimes bringing as much as 3.5 meters of water to our shoreline, lifting the logs off the beach and floating them on the currents and eddies of Atl’ka7tsem/Howe Sound, the inlet in which we live. This time of year we are coming into our highest tides, and the beaches will be cleared of the boom logs and torrent debris that has cascaded off the mountains into the sea during the past few months of rain and erosion.
And there are the longer period rhythms here as well. The world breathes birds on to our island all in season. Right now there are the winter residents having their run of the place, and with a mild and possibly snowless winter at this altitude near sea level, the towhees, juncos, song sparrows, chickadees, nuthatches, and wrens are spoiled for choice. large flocks of siskins and kinglets swirl in the grey air and occasionally at night you can hear the calls of snow geese flying high above the coast line in search of their estuary winter feeding grounds south of here at the mouth of the Sto:lo/Fraser River.
Winter is short here, and the new year brings with it a month of rain and grey, with gradually brightening skies and then the first hints of spring weather in early February, in line with the Irish seasons more so than the Gregorian ones. But of course there is already a calendar here, the Squamish calendar,that relates to the seasons of food and harvest. The land never really rests in warm winters like this, with the forest extracting as much as it can from the dim light but the mycelial networks in the forest floor working overtime to breakdown nutrients and keep everything fed and flowing in the moist and nutrient rich humus. The forest itself breaths a rhythm of feed from the sky and the earth, continuously growing the giant trees for which our coast is known.
Everything is geared around natural rhythms here, and they care little for the smoothing out of human life brought about by a pandemic. Our community rhythms have become a faint signal in the past 10 months, the peaks and troughs of gatherings, festivals and commemorative events flattened into mere bumps and barely acknowledged remembrances. In this sense it feels very much like our village has been holding its breath, but I also have a small worry that with another year of lock down we will become severed from the rhythms of community life. It only means that we will have to create new ones, or resurrect the former ones in new forms. But it does remind one of how easy it is to break the fabric of community life and set people adrift with one another, a dynamic that was sued against the indigenous population here over generations, through the pandemics of smallpox and colonization, which ravaged community life and stole even the waiting breath.
And in my own life, a turn has been taken as my youngest child has moved out, into an apartment in the city where his 20 year old life is also on hold. He has a job and will start a new set of university classes online this winter, but being 20 and living in a city for the first time is supposed to be a time of socializing, living life fully and enjoying oneself, and that’s just not possible at the moment. Back on the island, Caitlin and I have become empty nesters, and have just spent a couple of weeks in quiet and still recalibration of our lives in a shared space that, after 23 years of parenting, is once again just the two of us. Another exhalation, a deeper one, and an intake of breath for what the next third of life will hold.
Happy New Year to you all. May you continue to breathe and find life in the rhythms of breath that surround you.
I sometimes feel like I’m repeating myself here, but please indulge me. When I get my teeth into learning about something I come back to it over and over, finding new ways to think about it, polishing it up. I love blogs because they offer us a chance to put drafting thinking out into the world and get responses, forcing me to think more deeply and more clearly about things.
Likewise teaching, which for me is always the best stone that sharpens the blade, so to speak. Tomorrow I will rise at an ungodly hour – 4am – to teach a two hour session to some amazing social justice activists in Eastern and Central Europe, who are fighting for things like environment justice, and racial and gender and sexual orientation equality, among other topics. I get to teach about working with complexity.
As part of that, I will elaborate on my little model of constraints, which for the record is now described as Connections, Exchanges, Attractors, Boundaries and Identities the short form of which is CEAB(I). In this blog post I’ll explain why.
These five types of constraints essentially cover all the ways that complex systems or problems are constituted. They function as a mix of constraints that govern and constraints that enable. These two terms come from the work of Alicia Juarrero and Dave Snowden. Governing constraints stop certain things from happening (a door keeps the public out, a bolt attaches two pieces of metal). They create a limitation on action. Enabling constraints create a space, a context or a container in which action can happen within boundaries. They are essential for emergence and coherence in a complex system. Think about form in poetry, or the kinds of direction that managers give their workers. If these constraints are too tight, we compromise and stifle emergence. If they are too loose, we create too diffuse a context for action. A manager that says “do whatever you want” is going to make trouble in the organization. So too will one who says “let me review every single move you make.” Managing enabling constraints is really the high art of working in complexity especially as you can never know in advance what “too tight” and “too loose” looks like.
So far so good.
Now this little model, CEAB(I) can be used to both analyse a situation and to take action to change that situation. When I am confronted with a stuck problem in ir near the complexity domain, I will often do a quick survey of the constraints that are active in the moment. From a social action perspective, lets just look at a relatively straightforward (!) case or trying to change policy around affordable rental housing. What are the constraints at play that create the emergent situation of “unaffordabilty?” Here are a few sketched out thoughts:
CONNECTIONS – Landlords can use AirBnB to get a better revenue stream rather than long term rental; tenants need to be “connected” to find good deals;
EXCHANGES – Insiders in communities recommend “good” tenants to landlords, thereby gaming the market for accessibility to affordable spaces;
ATTRACTORS –Landlords have few incentives to offer long term housing over short term rentals that give them more flexibility; landlord regulations make long term rental prohibitive, but lax regulations on BnB’s make it easy to rent short term; high mortgages and house prices mean landlords charge high rents to recover costs.
BOUNDARIES – Government regulations make developing a suite to be prohibitive (secondary suites are often banned in residential neighbourhoods due to concerns about traffic and noise); restricted zoning means rentals are located only in certain places making them more scarce and therefore higher priced on the market; lack of rental increase guidelines that allow landlords to charge maximum rather than affordable rents.
IDENTITY – Renters perceived as poorer than the home owners in the surrounding neighbourhood; rentals and density considered undesirable as it is perceived to lower property values; density considered a change to the character of a neighbourhood opposed by people with a vested interest in the status quo; fear of outsiders or transient residents.
Okay. You see where this is going. Complex issues are so named because these factors (and many many more) work together to create the emergent characteristic of unaffordable rents.
To change the system we need to change the constraints.
There are some high value targets. For example, you could create a governing constraint in the system that bans rents above a certain price point and creates expensive fines for breaking that law. This may have the unintended consequence of forcing rentals OFF the market and possibly into shotr term rentals OR having a black market emerge of unregulated suites and apartments. It may limit the supply and force renters into tent cities for example, creating another situation. On the other hand such a law may give everyone clarity and force a change for the good. But this is a very high energy solution and requires a great deal of power to effect.
At the other end of the spectrum, you could create different kinds of connections in the system. You could ban AirBnB (as some jurisdictions have done) but also incentivize rentals by providing a property tax breaks to people renting out affordable suites or apartments. Tenants can organize to strike against high rents by creating tight connections and limiting the exchanges that go between them as a class and landlords as a class, forcing political action.
You could also change the nature of the problem by allowing different kinds of rentals (such as secondary suites in single family homes, which happened in my community and instantly increased the amount of rental housing in the stock). Potential renters could form new connections, such as co-ops and co-housing groups (or indeed create tent cities) to create new forms of housing and community.
The four constraints of connection, exchanges, attractors, and boundaries offer places for action. As you go from C —-> E —-> A —> B you require more and more power to act. Creating and enforcing boundaries is very difficult for community organizers to do. But creating new connections and changing the exchanges that happen are accessible tools for people without formal power in a system. This is how people organize and build movements for change. If your hands are not on the levers of power, you need to mobilize to get them there.
Identities are a special class of constraint, and everyone plays in this space. You are often forced into a certain class by the ethos of a culture: in a white supremacist culture like Canada, BIPOC people are often marginalized as outsiders. But white people have choices about using power and privilege, to either uphold the status quo or change it. Identity and context play together. Some people are able to code switch, or form alliances, or play along with epectations and then make surprise moves. The film Black Klansman is a great example of this. How you name yourself, appear, code-switch, separate and join groups is a tactical consideration for making change. Do you join certain clubs and networks to gain influence? Or is it better to stand outside the system and protest? Do you join the mainstream or offer alternatives? Do you participate in advisory panels or critique and tear down the process? Or do you do all of these simultaneously. Identity and identity politics are a big deal.
To set up new attractors and new boundaries is possible only if you have some power. That power can be formal coercive power, or it could be charismatic influence. Even a social movement without policy making capability can force change through boycotts (limiting exchanges), shifting the story (through re-casting identity), creating alliances (connections acorss power gradients) or creating alternative glimpses of the future (off the grid experiments, tent cities communities) that might force policy makers to stabilize good ideas or finally confront the constraints that create problems by breaking them.
Being effective in mobilizing for change requires a huge amount of creativity, collaborative relationship, collective intelligence, and situational awareness. You need to ask:
- How does this problem work?
- What do we have the power to change?
- What do we not yet have the power to change?
- What can we change now that will create more stories and examples of what we want to see and fewer examples of what we don;t want to see?
Then you make small plans, try to catalyze new patterns in the system and see what happens. And you fail. A LOT, which is something that all activists know, but which doesn’t stop them from organizing and working anyway.
A long ramble, but hopefully it gives you a peek at some of the thinking that I’m doing about how power comes into play in influencing complex systems and addressing complex problems. Let me know what you think in the comments.
Xwexwesélken is the Squamish name for the mountain goat, a creature that lives on the high rocky cliffs of the coast mountains, picking its way across perilous and sheer vertical surfaces in search of food and protection. Mountain goat wool is a prized material in Squamish culture, used to weave blankets with immense spiritual and social significance.
In the last session of the Mi Tel’nexw leadership course, Chepxímiya Siyám (Chief Janice George) used the mountain goat as her metaphor for teaching about Squamish ways of doing. As a master weaver who has brought the weaving practice back to life in many Coast Salish communities, she wove her personal story with the deeper cultural story of Squamish ways of life, as goat wool is woven through weft and warp into a beautiful, powerful blanket. I heard two critical teachings in her presentation: doing things well comes down to being anchored in story and treating all work as ceremony.
Chepxímiya started her teaching with her own personal history of how she grew in the cultural knowledge, raised by her grandmother after her family died in a car accident, and working as an archeology researcher. Several times she talked about how “the culture saved my life.”
Chepxímiya was raised in the Squamish tradition of women’s leadership, leadership that is characterized by gentleness and deep knowledge of the rhythms and seasons of land, family, medicines, and food, so that the people may be cared for. In a culture where men were often sent to war, the women are knowledge keepers. A man might be killed in battle and all his knowledge dies with him. Women hold the deep knowledge of ceremony while men lead the work.
“To lead,” she said, “we have to believe in our ancestors, their teachings, and ourselves.” Who I am and what I am doing is deeply connected to my family, to our stories, and to my aspirations for my children and their children. This is the bigger context for any action, but it is so easy to make things short-term and succumb to immediate needs that don’t take the bigger picture into account. If one is disconnected from family, community, land, and history, then one is lacking the perspective needed to lead well.
One of Chepxímiya’s profound early learnings about this came in her research work when she discovered that the National Museum in Ottawa had two skeletons in its possession that were taken from Xway Xway, the village site in Stanley Park in Vancouver that is located near to where the totem poles stand today. In the early part of the 20th century, it was cleared and the residents relocated across the water to Xwmeltch’stn. In 1879 and again in 1928, two skeletons were disinterred and taken to the museum. Chepxímiya was a key part of the effort to bring these ancestors home in 2006. When the skeletons arrived in Vancouver, they were driven to the Park and brought to Xway Xway for one more visit before being taken away and buried in the cemetery. It was a profound moment, connecting ancestors, land, history, and ceremony.
This moment led Chepxímiya to learn more about her leadership and to accept her responsibility as a Siyám. She was invited to take a name and refused to do so until everyone in her family agreed that it was a good action, and there was no jealousy or conflict. The name she was given is from Senákw, the village on the south shore of False Creek that was the subject of nearly a century of litigation with the federal government and decades of discussions between Squamish, Musqueam, and Tsleil-Waututh. Chepxím was one of the last people to live at Senákw before the villagers were moved against their will. In taking her name, Chepxímiya consulted Elders and leaders from Squamish, Musqueam, and Tsleil-Waututh, and all were invited to witness in her naming ceremony. As Cheif Leonard George told her at the time “that’s a gutsy move you’re making” but when the final litigation was all settled and the Squamish regained the village site, the final court decision was released on her birthday.
As Chepxímiya says, when you walk softly and receive signs, you become susceptible to spirit. This is why ceremony as a model of “doing” is so profound.
Lessons from Squamish ceremony
The way in which Squamish ceremonies are conducted contains many lessons for leadership. Chepxímiya shared these lessons generously, and these are my reflections on her teachings.
Family, land, and teachings are all connected to action. Squamish ceremonies are conducted under strict protocols. These protocols include an intense period of preparation where one personally invites people to come, prepares to seat, feed, and gift every person who comes. There are people in the community who manage the feasts and conduct the ceremony with detailed knowledge of every person’s name, who their family is, which community they come from, how they are related to the family hosting the feast and where they are in their spiritual development. For a feast with hundreds of attendees, this is an immense amount of knowledge to carry, and making a mistake – such as pronouncing a name wrong, running out of food or seating a person in the wrong place – can be costly to the standing and status of the host family. Knowing the context is critical, to the finest detail, and finding the people who can lead in a respectful and generous way is essential to keeping the work relational.
(It is one of my great failings that I have a hard time remembering people’s names and faces, and I personally understand how hurtful it is to get this wrong. I spend a lot of time trying to remember and also humbly apologizing for my inability to connect faces and names.)
“The more you give away the richer you are.” Squamish culture is a reciprocal gift giving culture, and in giving away possessions, names, and power, one humbles oneself and open oneself to be able to receive from others. Those who hold on to their possessions and hoard them are unable to receive gifts from others. In my own spiritual practice, emptying is a key practice, to become open to receiving. To receive, first, you must give and that is a powerful leadership lesson.
Prepare seriously for important work. When leaders are appointed to lead in ceremony, they are blanketed with a mountain goat wool blanket to protect their heart and given a headband made of cedar to focus their mind so they can act purely, kindly, and with the purpose of the work in mind. Witnesses are appointed for any kind of important work and are given the job of reporting the story of what happened in as much detail as possible. In my own facilitation practice, these are the practices of hosting and harvesting. Preparation for hard work is essential, and perhaps this is an obvious teaching, but in a rushed world, when we can zoom from one meeting to another, it is critical to create time to prepare ourselves well to host and harvest important moments.
“The weaver’s job is to create a pure space for your people to stand on.” I have left the most profound teaching for last, as this speaks so powerfully to the work I have done for years trying to understand the role of space and containers in my facilitation and strategic leadership practice. The blankets that Chepxímiya weaves are both for the protection of the heart, but also to lay down on the floor of the longhouse so that people may stand on them as they are appointed to their witnessing roles or given their new names. The blanket creates a pure space, a container that is open to potential and clear of anything that holds back the person in fulfilling their duties, It is both a physical purity and a spiritual purity that is represented. The image of the leader as a facilitator and as a weaver is powerful; creating a lifegiving context for action; providing the conditions of material and relational capacity for a person to live out their purpose for their family and community and territory; to trust a person to act while keeping them connected to all that is important. This is really the gift of these teachings.
Mi tel’nexw is a powerful leadership journey. As a person who lives within Skwxwu7mesh Temix, this journey has given me some deep insight into what is HERE, into the traditions that are soaked into the land in which I live. It helps me better understand Squamish practice and tradition and gives me lenses for reflection on my own leadership the concepts that I teach others. You too can go on this journey, and the next course starts on November 3.
I lift my hands up to Skwetsímeltxw, Lloyd, Ta7táliya, Chepxímiya and Ta7táliya-men for this offering, for their generosity and their beautiful work. Chen kw’enmantumi!
Western red cedar – xápayay – near Sch’ilhus, Stanley Park, Vancouver. Photo by virgomerry
Part three of the Mi tel’nexw Leadership series continued last week with teachings from Ta7talíya on Squamish ways of knowing based on the cedar tree.
Cedar trees, like salmon, are iconic on the west coast of Canada. Just those two images together would immediately make you think of this place, Skwxwú7mesh Temíxw. These two living things link the land and the sea, and they are inextricably linked in nature too, as the nitrogen that salmon bring to the forest make possible the massive growth of xápayay, the red cedar, which in turn provides shade and clean water in the salmon streams so that the cycle can continue. The two care for each other and exhibit the same relations as those of a traditional family
For Ta7talíya, her story of knowing began there, with her birth into a Squamish family that was surrounded by love, family, and food, gifts of the birthright that confirmed and formed her identity as stélmexw, an indigenous person. Later when she went to school and then interacted with the colonial systems of education and foster care, she took on identities that were not hers, but instead the racialized identities of indigeneity that are propagated and imposed by white supremacy. These two experiences formed the deep basis of Ta7talíya’s teaching last week: that we have goodness inside us which we can find when we connect, and that we take on stuff which is unhelpful and dispiriting. Working with both requires ceremony.
In Squamish culture, there is a need to brush off what is unhelpful or what is harmful. The practice involves using cedar boughs to brush negativity from oneself. Cedar boughs are also hung over doorways traditionally to brush off any negativity that enters a home. Skwetsimeltxw returned during this session to talk about this practice, calling it “hand sanitizer for the soul!”
Ta7talíya’s work in the world is confronting white supremacy and teaching decolonizing practices for the liberation of all people. This involves confronting the reality of white supremacy, giving people tools and then leaving them to “mi tel’nexw” – figure it out.
She says that appreciating – and not appropriating – Squamish teachings and ways of knowing that are openly shared is one way to do this. Here are a few insights I took from her teachings.
The fundamental struggle is between a relational worldview and a separating worldview. Using the cedar to teach this is brilliant. Cedar is the Squamish tree of life and provides material for people to use in every part of it’s being. Needles and boughs for medicine and healing and spiritual care; wood for building homes, canoes, bowls and tools; bark and roots for rope and clothing. To have a relationship with cedar is to be in relationship with the source of things that provide for our needs. Ta7talíya contrasts this with capitalism for example, where only the thin thread of currency connects us to those who harvested, refined and made the things most of us use in our daily lives. We are put out of relationship for the sake of convenience, and when humans are separated from one another, brutality becomes possible.
This is the land of transformation. When Ta7talíya was telling her own life stories at one point she said “I have a story of transformation…” and a shiver went through my spine. Squamish oral history tells of the important era of Xaays, the Transformer Brothers, who travelled through the land fixing things in their shape and imbuing the land with teachings. Almost every significant physical feature of this landscape has a transformation story. From my home, I can see places where the deer were created, where herons first appeared, where the sun was captured and placed into a regular rhythm, where the first human experienced compassion and became mortal, and where epic battles were fought between thunderbirds and two-headed sea serpents that left their marks on rock faces and mountainsides. Once, while walking with Squamish Nation Councillors Syetáxtn and Khelsílem we were laughing as they half-jokingly said that someone needed to make a “Lord of the Rings” style history of this land, because the place is literally full of these kinds of stories, everywhere you turn.
Transformation is the goal of spiritual life. Living here, one needs to brush off what stops one from seeing what is truly here, the land made up of stories or covered in layer upon layer of love and prayer practiced by countless generations who have walked and paddled these places. Brushing off what gets in the way of this knowing opens one to the possibility of transformation, to feel deeply the move towards a transformation that formed this land, and continues to form it and the histories that lay upon it. Hearing Ta7talíya place her own story of transformation into the context of all that has gone on in Squamish history was a powerful reminder of this fact.
You have to figure it out. No one will give you the answers. Squamish ways of knowing begin with the nexwníwin – traditional teachings – and a question that you hold. All is gifted to you to use, like the way the cedar gifts itself, but it is up to you to mi tel’nexw – figure it out. As Ta7talíya said “Squamish leadership is facilitation” meaning that it gives space for all voices to be heard and for things to be tried. It allows for failure in relationship while stopping people from failing AT relationship. In the traditional setting, you are held by the family, by village, by teachings, by ancestors and by the land, and you always have those to return to.
I am truly blessed to live here and truly blessed to have people like Ta7talíya in my life as friends and teachers and colleagues and mentors. It is not enough to merely brush off and put down the lenses of white supremacy to be able to live well here. One must also steadily figure out how to live in relationship with what is actually here, hidden in plain view, obscured only by an unwillingness to see. That is true of the land, it is true of history and it is true with people. The practice of brushing off helps us to put down what separates so we can pick up what connects and figure it out.