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Love and power

January 17, 2008 By Chris Corrigan Flow One Comment

Happy new year! I’m back from our annual two week winter retreat and have been working with the Quinault Indian Nation this week in Washington State alongside my friend Sono Hashisaki. We’re working on a process to bring more integration to the work of the Tribal government by creating interative planning processes that involve community members, government program managers and political leaders. It’s a fascinating piece of work, and a very interesting community.

Over the break, and partly as a result of this work, I’ve been thinking a little bit about some of Adam Kahane’s current work in which he is looking at the need for love and power to work together in order for effective movement to take place. Adam has been using a quote from Martin Luther King: “power without love is reckless and abusive, and love without power is sentimental and anemic.” That is a provocative quote and, since Adam first shared it with me last year, I have thinking about what it means.

It ties in deeply with the the questions I have been holding since June about the responsibility of love. I think it’s important not to see love and power as opposites – there may be a temptation to do so with this quote – but rather to see them as compliments. I think it important to see love and power as yin and yang, in the classic taoist sense. In taoism Yin can is a field and Yang is a force, there cannot be one without the other. Unlike night and day which are opposites, force and field are compliments. You cannot have force without a field upon which is acts, and a field without a force is nothing. I have been very much seeing love and power like that.

So since Adam first raised this language issue I have been more and more interested in the role that relationships play in te activation of both love and power. When power and love exist outside of a field of relationships they are inactive.

In love and power are separated, perhaps not aware of one another. Love that does not know its power is Romantic. Power that does not know love is Authority. What does that mean? It means that without acting in the field of relationships, both love and power are static. I am thinking of Romanticism as sentimental and stopped. It may not even be a force that acts on the world but rather a force that acts only on ideas. In this sense it is sentimental idealism.

Authority is power that is unactivated. When someone says they have the authority to do something, they are saying that in the absence of a field of relationships, they possess the potential to act in certain ways. It’s interesting that when authtority is activated what we have instead is action and not authority. It seems that there is authority and there is action. Acting with authority is the deployment of power.

When there is a field of relationships – between people, people and places or people and things – love and power mingle and become aware of one another. Love becomes powerful when it acts in relationship to something. Authority becomes power when it acts in relationship to something. Love is the vehicle of the relationship, power is that which can be done with the relationship. But without the relationship, we have romantic notions confronting authority (or lack of authority). In my thinking this is exactly what I have been getting at with the idea of the responsibility of love – love works when it acts, but the shadow of that action is love that is unaware of its power or the power that is unleashed when love is invoked.

When love and power are activated in a field of relationships, stuff moves.

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Notes

December 29, 2007 By Chris Corrigan Art of Harvesting, Music 3 Comments

Little gifts from around the web, deposited into my nest:

  • Dervala, whom I have read and loved for years, is writing beautiful things about chickens.
  • And as for what came first, if only the original had left a note that would last as long as the markers on the Hoover Dam, we would know
  • Amazing presentation of processes of complex problem solving, and some very cool harvesting stuff from Idiagram.
  • In support of this, Jack Martin Leith has a nice set of decision making tools.
  • And here is a nice story about a highly practical tool: perl, the prime programming language of the web, is perfectly suited to prototyping.
  • This is why I enjoy working with graphic recorders
  • My friend Eric Lillius sends me great audio links. Here is a large concert archive from Folk Alley, including David Francey, Arlo Guthrie and Tim O’ Brien among others.

And I’m taking a break for a couple of weeks. Happy new year to all.

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Art of Hosting, Whidbey Island Washington January 24-27

December 19, 2007 By Chris Corrigan Art of Hosting, Facilitation, Learning 9 Comments

Those of you interested in exploring the Art of Hosting, our pattern language for working with conversational leadership in living systems, might consider joining Teresa Posakony, Tenneson Woolf, Christina Baldwin, Ann Linnea and I at teh Whidbey Institute near Seattle in the New Year.

Invitation and information is here.   You presence is desired!

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Certainty

December 16, 2007 By Chris Corrigan Art of Hosting, Collaboration, Emergence, Facilitation, First Nations, Leadership, Practice One Comment

A combination of quotes from two different emails today on certainty. First from Ashley Cooper, quoting Daniel Sielgel:

“When we are certain we don’t feel the need to pay attention. Given that the world around us is always in flux, our certainty is an illusion.”

And then this, from Tenneson Woolf, who currently has my copy of Tsawalk: A Nuu-Chah-Nulth Worldview. From that books is this is a story of Keetsa, an Ahousaht whaling chief who runs into trouble when the space is no longer held for him:

Every protocol had been observed between the whaling chief and the spirit of the whale. Keesta had thrown the harpoon, and the whale had accepted it, had grabbed and held onto the harpoon according to the agreement they had made through prayers and petitions. Harmony prevailed, whaler and whale were one, heshook-ish tsawalk.

All of a sudden something went wrong, some disharmony arose, some disunity intruded, and the whale turned and began to tow Keesta and his paddlers straight off shore. Keesta took inventory. Everyone in the whaling canoe remained true to the protocols – cleansed, purified, and in harmony. Prayer songs intensified. Still, the great whale refused to turn toward the beach, heading straight off shore. Keesta and the paddlers had kept true to their agreements, and now there seemed nothing left to do except to cut the atlu, the rope attached to the whale.

Keesta took his knife, and as he moved to cut the rope, Ah-up-wha-eek (Wren) landed on the whale and spoke to Keesta: “Tell the whale to go back to where it was harpooned.” Keesta spoke to the whale, and immediately the great whale turned accourding to the word of Wren, the little brown bird, and returned to where it was first harpooned, and there it died.

After the whale had been towed ashore, Keesta discovered, as he had suspected, that the disharmony and disunity had intruded at home. When his wife had heard that the whale had taken the harpoon, she had roused herself and prematurely broken away from her ritual in order to make welcome preparations. At the point when she began to go about her life in disharmony from the rest was exactly when the great whale had begun to tow Keesta and his paddlers off shore.

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Stay away from farmed salmon

December 15, 2007 By Chris Corrigan First Nations

Farmed salmon are killing the wild runs of fish on our coast. Sea lice infestations now threaten almost all of the existing pink stocks that swim through the Broughton Archipelago. With the loss of wild salmon comes the loss of so much more, including the health of First Nations people on the coast. In the past 5 years a number of studies have been done showing that the diabetes epidemic that plagues First Nations communties can be managed by eliminating non-indigenous carbohydrates and relying more on wild foods. To allow salmon farming which is bringing wild salmon stocks to their knees is tantamount to denying First Nations communities access to their own health.
Time to decolonize the oceans and decolonize our bodies.

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