Communities that Protect & Resist: Announcing the Leading Resistance Cadres course

logo by trinity la fey

Course Overview

Communities that Protect and Resist (CPR) train, motivate and support activists to spread radical Community Building throughout the planet. As a foundational component of this effort, we offer a 3-course sequence for Resistance Activists and Resistance Community Leaders. We invite activists to enroll.

Too often, activists don’t receive adequate leadership development. Whether you’re brand new to the leadership challenge or a seasoned leader, we think there’s something in our sequence for you to learn from, or to share with others. Join us in developing this generation of resistance leaders.

Arguably the smallest unit of resistance is the cadre (‘team’ in organizational speak). If you aim to be an effective resistance leader, consider building on your ability to speak your voice and inspire others to struggle – develop skills in building, repairing, and maintaining effective cadres. We discuss why cadre are important, whether your cadre really need to be a ‘team’, and the components you need to put in place for your group to be effective.

Tentative Schedule: Early Nov 2021 – Jan 10, 2021 [~ 10 Sessions]

To register or to ask questions, respond here, or on our Facebook page: 

https://www.facebook.com/Communities-that-Protect-and-Resist-100969171337864

Structure

To help develop your leadership potential and a network of comrades struggling with you to dismantle the dominant culture, we offer the course in a group context. Sessions are a series of conversations facilitated by our training cadre. We work best when there’s give and take among participants, which includes sharing knowledge, giving constructive feedback, and offering resources and advice. 

Leading Resistance Cadre consists of roughly 10 one-hour sessions, but we have the flexibility to change that as we or you need to. We currently plan to convene weekly, but we’re flexible. Our platform is Zoom. All is negotiable.

Topics

Much of what we discuss focuses on expanding your perspectives, examining values, examining your role as leader, and cultivating your ability to frame leadership situations. W also provide training in important skills:

            Setting Effective Goals                               Power Mapping

            Managing Conflict                                     Forcefield Analysis

            Problem-solving/Decision-making          Effective Communication

Requirements / expectations

  • Attendance. You’re likely active in resistance work, so let us know how we can support you. Try to attend each session. If you can’t make sessions, talk to us, and we’ll see what we can work out.
  • Participate even if you’re a bit uncomfortable – expand your comfort zone. We want to hear what you have to say. And participation is visual – we want to see your face and build a relationship with you.
  • Maybe print out materials. There may be occasional short readings, and we’ll send out a PowerPoint for sessions shortly before meeting. Follow along with the document live, and reflect on the material later.
  • Project. You may have at least one cadre you’re part of. Be prepared to analyze yours as part of course work. We’ll give you resources to make headway on your challenge. By course end, you should have an action plan to build, rebuild, or repair your cadre.
  • Reflection questions. We occasionally offer a short series of questions that encourage you to process the material and develop personally. Try to complete them and share at the next session.

Communities that Protect & Resist: Call for Volunteers

Leaves by May Porter

Communities that Protect and Resist is a support group, clearinghouse, resource bank, and facilitator for activists who want to build strong communities and leverage them to pursue a sustainable and just existence and resist the dominant culture.

We’re a coalition of and for communities working together to actively and directly resist the forces destroying the planet. 

We need your help to make this happen. To that end, we’re asking interested activists to volunteer in our work.

Here is a list of some of the skills and tasks we need:

  • Meme creation
  • Website work
  • Legal consultation re tax status, copyrighting, etc.
  • Fundraising
  • Video production
  • Survey work

If you want to work with us but feel your talents lie in other areas, contact us anyway! Let’s find a place and a role for you to contribute to our struggle.

To volunteer, ask questions, or comment, contact us on this platform or email us a ctpr@protonmail.com.

We look forward to working with as comrades working for a living planet.

Leading Resistance Cadres

Course Overview

Communities that Protect and Resist (CPR) train, motivate and support activists to spread radical Community Building throughout the planet. As a foundational component of this effort, we offer a 3-Course Sequence for Resistance Activists and Resistance Community Leaders. We invite activists to enroll.

Tentative Schedule: Nov 1, 2021 – Jan 10, 2021 [~ 10 Sessions]

Too often, activists don’t receive adequate development in this. Our facilitator has 30+ years developing leaders across a variety of institutions. Whether you’re brand new to the leadership challenge or a seasoned leader, we think there’s something in our sequence for you to learn from, or to share with others. Join us in developing this generation of resistance leaders.

Arguably the smallest unit of resistance is the cadre, or ‘team’ in mainstream organizational speak. If you aim to be an effective resistance leader, consider building on your ability to speak your voice and inspire others to struggle – develop skills in building, repairing, and maintaining effective cadres. We cover why cadre are important, whether your cadre really need to be a ‘team’, and the components you need to put in place for your group to be effective.

To register or to ask questions, respond here, or on our FaceBook page:

https://www.facebook.com/Communities-that-Protect-and-Resist-100969171337864

Structure

To help you develop your leadership potential and a network of comrades struggling with you to dismantle the dominant culture, we offer the course in a group context. Sessions are as much as anything a series of conversations facilitated by our training cadre. We work best when there’s give and take among participants, which includes sharing knowledge, giving constructive feedback, and offering resources and advice.

Leading Resistance Cadre consists of roughly 10 one-hour sessions, but we have the flexibility to change that as we or you need to. We currently plan to convene week, but we’re flexible. Our platform is Zoom. All is negotiable.

Topics

Much of what we discuss focuses on expanding your perspectives, examining values, and examining your role as leader. However, we also provide training in important skills, such as:

Setting Effective Goals
Stakeholder Mapping
Managing Conflict
Forcefield Analysis
Problem-solving & Decision-making
Effective Communication and feedback

Requirements / expectations

  • Attendance. You’re likely active in community / resistance work. Let us know how we can support you. Try to attend each session. If you can’t make sessions, talk to us, and we’ll see what we can work out.
  • This is an interactive group setting. Participate even if you’re a bit uncomfortable – expand your comfort zone. We want to hear what you have to say. And participation is visual – we want to see your face, and build a relationship with you.
  • Try to print out materials. There may be occasional short readings, and we’ll send out a PowerPoint for sessions shortly before meeting. Follow along with the document live, and reflect on the material later.
  • Project. You’ll likely have at least one cadre you’re part of. Be prepared to analyze yours as part of reflection work. We’ll provide you with resources to make headway on your challenge. By course end, you should have an action plan to build, rebuild, or repair your cadre.
  • Reflection questions. We occasionally offer a short series of questions that encourage you to process the material and develop personally. You can complete them and share at the next session.

Radical Justice

digital collage by trinity la fey, Transparent, Book 10

by Jennifer Murnan

What does justice mean within a CPR collective? How do we institute practices that can maintain justice within our communities? 

The dominant culture is designed on every level to maintain systems of domination and subordination; and the system that delivers what is called “justice” within civilization is completely consistent with this overriding imperative to dominate and subordinate, objectify and claim ownership of the “object”. This is the system we know, this is what we in civilization have encountered. Fortunately there are those within our communities who work from a different foundation, with radically different designs and practices. I have seen the possibility of radical justice, true justice, being delivered in a process that is life-supporting and relationship-sustaining. 

what is called “justice” within civilization is completely consistent with this overriding imperative to dominate and subordinate, objectify and claim ownership

In this post I will look critically at what passes for justice in civilization.  Is the dominant culture, civilization, a just society?  Do the institutions and practices used by civilization, ones that we are all too familiar with, belong in a CPR collective? What are the alternatives? I will then share other possibilities which I have encountered and offer brief comments on how I think these options could serve as templates for designing systems of justice within our CPRs.

Civilized “Justice”

In the dominant culture (civilization), patriarchy is fueled by imperialism, racism, misogyny, human supremacism and capitalism.  Its all-pervasive drive is to dominate and control humans and the natural world.  What passes for justice within this toxic life and community-destroying culture can be characterized as “crime and punishment” – A set of laws designed by the elite to maintain social control. 

“Sociologists have frequently observed that governments use punishment primarily as a tool of social control, and thus the extent or severity of punishment is often unrelated to actual crime patterns.” ― Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness 

“The genius of the current caste system, and what most distinguishes it from its predecessors, is that it appears voluntary. People choose to commit crimes, and that’s why they are locked up or locked out, we are told. This feature makes the politics of responsibility particularly tempting, as it appears the system can be avoided with good behavior. But herein lies the trap. All people make mistakes. All of us are sinners. All of us are criminals. All of us violate the law at some point in our lives. In fact, if the worst thing you have ever done is speed ten miles over the speed limit on the freeway, you have put yourself and others at more risk of harm than someone smoking marijuana in the privacy of his or her living room. Yet there are people in the United States serving life sentences for first-time drug offenses, something virtually unheard of anywhere else in the world.”

― Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness 

“Our justice system asks what laws have been broken and what punishment suits the crime.  Legal negotiations often prevent the person who committed the crime from taking responsibility for his or her actions.  While rehabilitation is the goal, recidivism rates indicate that incarceration rarely improves one’s behavior or core value system.” Brian Stevenson,  author of Just Mercy and founder of the Equal Justice Initiative.

“The most plausible candidate for a core definition of justice comes from the Institutes of Justinian, a codification of Roman Law from the sixth century AD, where justice is defined as ‘the constant and perpetual will to render to each his due’” Justice (Stanford Encyclopedia of Philosophy)

The culture that has risen to global domination defines justice in this way and in my experience “rendering to each his due” in practical terms is the exercise of putting all beings into their place in the hierarchy.  Those at the top live beyond the laws that are designed to serve them, while their servants and slaves struggle below, with non-humans beneath consideration, having no legal standing at all. 

In this view, there is no justice for non-humans or natural communities. Land and water, and other non-human forms of life are considered property. As property, your owner exerts control over your use as a “resource”.  This control is absolute and grants the property owner the “right” to utterly destroy you. 

…there is no justice for non-humans or natural communities. Land and water, and other non-human forms of life are considered property.

Here are a few of my personal observations when I have engaged with the dominant culture’s “justice system”:

The process of finding fault and punishing wrongdoing is overseen by experts who have spent years studying the law. Laws themselves are written terms that are not easily comprehensible to the majority of humans they govern.  Years of study are necessary to properly interpret them! I have gone to court and to a parole hearing for a political prisoner, and these are intimidating and traumatic experiences. The process and the decisions I observed were rendered with all the biases and prejudices of civilization in full play. 

The dominant culture’s justice system does nothing to maintain or restore my relationships with any community members. That was not the purpose, in my experience. The purpose was to intimidate. The purpose was to punish. The purpose was to control.

I have watched as living beings, rivers, non-humans, and biological communities were shunted beneath the consideration of property holders, drawn and quartered for profit with the full support of the “justice” system.

Do any of the practices or mechanisms of “justice” supporting civilization have a place in Communities that Protect and Resist?  Are they practical in any way or under any circumstances for us?

In my opinion:

The scale and complexity of the legal justice system as it exists in the civilized world is completely impractical for adaptation within CPR collectives. 

Justice, fairness, and the foundational agreements, laws, upon which we build our relationships, can and should be comprehensible to all our community members, who after all are their creators.

Intimidation is exploitative and has no place within free and egalitarian societies.

Adaptation of a structure of enacting justice must allow our Community to constantly seek fair, just, harmonious relationships with humans and non-humans alike. Designating nonhumans, land, or  water as “property” must become incomprehensible to us and is intrinsically destructive, unjust. 

…a structure of enacting justice must allow our Community to constantly seek fair, just, harmonious relationships with humans and non-humans alike.

I am not a lawyer so perhaps there are specific elements of the process that may be of use to CPR collectives. I am open to this possibility; however, I can’t consider what I have never encountered!

I have encountered those who seek justice in the spirit of the famous Cornel West quote:

“Never forget that justice is what love looks like in public.”

Let’s take a look and see what we might adopt in service of building community and resistance from some sources that seek to restore true justice in communities.

EJI

The Equal Justice Initiative (EJI) is headquartered in Montgomery Alabama. The organization does a wide variety of work, including (to quote from their website): 

“EJI works with communities that have been marginalized by poverty and discouraged by unequal treatment. We are committed to changing the narrative about race in America. EJI produces groundbreaking reports, an award-winning calendar, and short films that explore our nation’s history of racial injustice. And in 2018, we opened the Legacy Museum: From Enslavement to Mass Incarceration and the National Memorial for Peace and Justice as part of our national effort to create new spaces, markers, and memorials that address the legacy of slavery, lynching, and racial segregation, which shapes many issues today.”

We all come to the work of building and maintaining CPR collectives with baggage from the dominant culture. Unpacking and dealing with that baggage is essential lest it remain to poison our interhuman relationships and render us blind to the ties that prevent healthy relationships from developing. It is my belief that only a foundation of truth-telling can be strong enough to heal our relationships with humans as well as non-humans from the ills that a sick society has created.  

“I think we all want reconciliation. We want peace, we want understanding, we want redemption—all of these wonderful things. But we haven’t committed ourselves to truth-telling. Truth and reconciliation are not simultaneous. They are sequential. Tell the truth first, and it’s the truth that motivates you to understand what it will take to recover, repair, endure—to reconcile.

I do think we haven’t done the hard part, truth-telling, which is a predicate, the precondition to the reformation and reconciliation that follows.”  Brian Stevenson https://afpglobal.org/news/truth-telling-reconciliation

EJI sets forth an extraordinary model of truth-telling on a historical and societal scale. This work is well worth studying within CPR collectives and perhaps emulating as a means of healing rifts within our own and between our diverse communities.

I first encountered EJI when seeking out an interview as part of a series on women in incarceration that I was creating for a community radio station I had volunteered for. I interviewed one of their senior attorneys who was key in the Tutwiler investigation and resulting report. Tutwiler Prison for Women in Wetumpka, Alabama, has long had the highest rate of sexual assault in the U.S. among correctional facilities for women. EJI’s Investigation into Sexual Abuse at Tutwiler. EJI ucovered the widespread sexual abuse of incarcerated women by male guards at Tutwiler.

My first encounter with their historical justice work was witnessing the placement of plaques at sights in Montgomery where the slave trade was conducted.

From the first time I encountered EJI I was impressed with the willingness to go deep in pursuit of truth and in service of community.  From the scope of their work they set an example of the importance of approaching justice tirelessly, with dedication and heart and commitment to not only seeing the whole picture across time, but healing the whole community through collectively facing the truth. I believe CPR collectives need dedication and strong footing in historical justice to heal their members’ historical trauma and bond into healthy, diverse communities.  

Community Environmental Defense Fund CELDF 

A revolutionary approach to transforming foundational law to serve community and the natural world is found in the work of CELDF. 

From THE CELDF website:

“Communities across the country and planet are “told” that they don’t have the power to make critical decisions for themselves, particularly when corporate profits would be impacted. Communities are “told” they cannot say “no” to fracking or factory farming. They’re told they cannot raise the minimum wage. They’re told they can’t say “yes” to truly sustainable food or energy systems. They’re told they can’t raise protections for workers. They are told that police are “necessary” to keep the community safe, when in reality the first State Police department was created to suppress the workers rights movement in Pennsylvania!

Through “Community Rights” organizing, communities are working with CELDF to create a structure of law and government of all people, by all people, and for all people. That structure recognizes and protects the inalienable rights of natural and human communities. “

“CELDF upends the dominant legal structure and creates a base for law in which the rights of nature and of communities are superior to the interests of corporations.

When we create laws that mandate respectful and balanced relationships among all natural beings, then it is our obligation to enforce these laws. It is our obligation to engage in revolution and dismantle the dominant culture.  We can have no part in complying with laws that violate the rights of rivers and forests and fellow species.  We must enforce the laws of our community, the laws that support life.  We become a community that will do no harm, a community of peace keepers and healers dedicated to the greater good, to the affirmation and continuation of life –  that is our social norm.  We do not act punitively to advance our selfish interests, we act communally, in service to life as responsible and fully human beings.”  CELDF Website

I have attended CELDF’s democracy school and watched as the truth of the foundation of the dominant culture’s, western civilization’s law was revealed to the participants. CELDF doesn’t just explain the problem, they provide support and assistance to communities challenging the system by creating their own foundation of law and declaring community rights and rights of nature superior to the system which seeks to control them. What they offer is practical, accessible and transformational. 

Restorative Justice

There is no doubt in my mind and heart that the best models and teachers in our quest to restore and sustain justice within our communities come from indigenous peoples and their societal practices.

“The Meaning of Justice 

At the most basic level of understanding, justice is understood differently by Aboriginal people. The dominant society tries to control actions it considers potentially or actually harmful to society as a whole, to individuals or to the wrongdoers themselves by interdiction, enforcement or apprehension, in order to prevent or punish harmful or deviant behaviour. The emphasis is on the punishment of the deviant as a means of making that person conform, or as a means of protecting other members of society.

The purpose of a justice system in an Aboriginal society is to restore the peace and equilibrium within the community, and to reconcile the accused with his or her own conscience and with the individual or family who has been wronged. This is a primary difference. It is a difference that significantly challenges the appropriateness of the present legal and justice system for Aboriginal people in the resolution of conflict, the reconciliation and the maintenance of community harmony and good order” http://ajic.mb.ca/volumel/chapter2.html#1

“Restorative justice has been defined in a number of ways. On the abstract level, “restorative justice is fundamentally concerned with restoring relationships, with establishing or re-establishing social equality in relationships”.2 On a more concrete level, restorative justice “involves the victim, the offender, and the community in a search for solutions which promote repair, reconciliation, and reassurance”.3 The unifying concept behind restorative justice is the restoration of relationships.” Report of the Aboriginal Justice Inquiry of Manitoba http://ajic.mb.ca/volumel/chapter2.html#1

My personal encounter with restorative justice occurred when  I met Agnes Fury at the Spiritual Enrichment Center in Dothan Alabama while I was living with political prisoner Sekou Kambui after his parole. She began A presentation with this video:

There are no words for the alchemy of experiencing love, of gifting love. Relationships can be established and maintained even in the harsh reality of the most devastating of crimes: murder.

“Each of us is more than the worst thing we’ve ever done”  Brian Stevenson

I will never forget the profound emotional impact meeting Agnes had on me. Agnes and Leonard practice restorative justice at the most intimate level and share this possibility within their respective communities.

“Restorative justice, which is derived from the traditions of indigenous peoples of New Zealand, Australia and Canada, has at its core an abiding belief that a dignified response to crime will result in healing for all.”

“Restorative justice, which is derived from the traditions of indigenous peoples…has at its core an abiding belief that a dignified response to crime will result in healing for us all.”

Wildflowers in the Median A Restorative Journey into Healing Justice and Joy by Agnew Fury and Leonard Scovens

From the Afterword Why does restorative justice matter? by Social worker and certified mediator Matrtha Weinstien

How does restorative justice do its work?  Here is a basic idea from the Healing Justice website:https://healingjusticeproject.org/circle-process

“Restorative Justice and the Circle Process

Unlike criminal justice, which is focused on the person accused of a crime, restorative justice was designed to address the needs of crime victims and survivors and to empower them to achieve emotional healing. Restorative justice is not a specific model, instead it is a set of guiding principles that focuses not on retribution but on repairing damage and restoring relationships.

Our criminal justice system asks the following questions:

  1. What law was broken?
  2. Who broke it?
  3. What punishment is deserved?

In contrast, in restorative justice we ask:

  1. How were you harmed?
  2. What do you need?
  3. Whose obligation is it to meet those needs?

Restorative justice often also goes on to ask: 

4. Who has a stake in this situation? 

5. What are the causes? 

6. What is the appropriate process to involve stakeholders in an effort to make things right and address underlying causes?”

In my estimation, restorative justice operates on a human scale and aligns with CPR communal qualities easily. 

I also believe that elders in our communities, wise in experience and knowledge of social norms and relationships within the community, will be well equipped to facilitate restorative justice processes.

Applying the restorative justice process to non humans, asking and then addressing the very same questions, is an additional possibility.

Leading Radical Justice 

I offer one final observation. As CPR collectives we seek restoration of balance and right-relationships within our human communities and with the biological Community to which we owe our life.  We also accept the task of defending our Community. We can live and breathe justice in our lives. Leading in this way is what I would call Radical Justice, and like love, Radical Justice is a verb. 

…CPR collectives…seek restoration of balance and right-relationships within our human Communities and with the biological community to which we owe our life.

Please consider the life of Mangari Mathai:

Wangari Maathai founded the Green Belt Movement. She began by planting trees, specifically, by teaching women to plant trees. Why? Because the trees in Kenya had been cut down, violated, murdered and the world had been sent into the nightmare of rainless, waterless, drought and  famine as a result.  Why teach women to plant  trees?  Because women were considered to be of a lower status, marginalized. .  But justice demanded the restoration of rights, of relevance, of reverence, and Maathai began with most marginalized and abused and the most important humans to re-empower, in order to restore ecological and social balance. She taught women to plant trees and ……  a revolution began ecologically, and socially, subversively. Though empowering the least among her community (in the dominant cultures estimation). Matthai spread the revolution into the political realm and from bottom up and the movement challenged the corrupt government of her country.

“We are called to assist the Earth to heal her wounds and in the process to heal our own – indeed to embrace the whole creation in all its diversity, beauty and wonder.  This will happen if we see the need to revive our sense of belonging to a larger family of life, with which we have shared our evolutionary process.”  Wangari Maathai   

I only know Wangari Maathai through film and story. Action is inspired by the stories we share!

Summary

Here are the four possibilities I have personally encountered that look promising as we work to establish  truly radical justice in our CPRs: 

  • Historical justice, truth telling in laying the foundation for reconciliation, healing relationships damaged by societal ills 
  • Claiming community self determination by creating and then enforcing our own laws that support egalitarian human communities and the natural rights of non-humans to thrive.
  • Adopting the restorative justice process
  • Leading resistance in service of social and environmental justice. 

In conclusion I wish to acknowledge that what I have shared here is limited by my own personal experience as a white woman and radical activist living in the US. The reason I am sharing them here is because they have made a profound emotional impact on me, and in all but the story of Wangari Mathai, I have had personal encounters with members of these organization and with their work.  

My perspective may have little to offer to humans creating CPR collectives originating in a different cultural context relating to a different land base. Your experiences and encounters are different than mine.  My hope is that some of what I have shared will be useful to you.  Take what is compelling and please respond to this article with your observations and discoveries! 

Recommended Resources: 

:Restorative Justice and the Circle Process

The Origins of Restorative Justice

“Westerners are fond of saying ‘Life isn’t fair’. Then they end in snide triumph: ‘So get used to it!’

What a cruel, sadistic notion to revel in!  What a terrible, patriarchal response to a child’s budding sense of ethics.  Announce to an Iroquois, ‘Life isn’t fair and her response will be: ‘Then make it fair!”   Barbara Alice Mann

Community Interview Series: Nepal

We in CPR are delighted to know activists around the world who are committed to protecting and defending their land and the life in their communities.To celebrate the work of these protectors and to help build a larger alliance of like-minded activists, we begin a series of occasional interviews.Our first communique comes from Nepal.

Tell us about the community you belong toWhat is the name of your Community?

The community we live in is called Newa community. Newa or Locally known as Newar is an ethnic indigenous community of Nepa Mandal (Kathmandu valley). Trading and farming are the main occupations of Newa people.  

I (Niraj) am a part of the Newa community. Within the Newa community, where communities are identified by occupational castes, I belong to Tamrakar meaning copper worker. My community follows a mixture of Hindu and Buddhist philosophy unique to Kathmandu valley. 

I (Salonika) have been born and raised in Kathmandu, the traditional land of the Newa community. I am a part of the settler culture that has occupied the lands of the Newa people, and is responsible for a lot of changes and erasures of traditions of the group. As most people of the settler culture, I grew up with little recognition and consciousness of settler-colonial culture, or the appreciation of indigenous practices. Nevertheless, I have had the opportunity to grow up surrounded by values of the community.

Where are you located?

We are located in Kathmandu, the capital city of Nepal. The capital city Kathmandu is the political, commercial, and cultural hub of Nepal. Kathmandu once was the center of ancient trade route connections between the Indian subcontinent and Tibetan autonomous region and China.

It is believed that Kathmandu valley once was a big pond. The Mystical Kathmandu valley, as a remarkable legend says, was once a big lake until the Bodhisattva Manjushree raised his wisdom sword to slice a passage through the valley walls, draining the water and creating the first settlements.

In Kathmandu valley, Newa populations follow a mix of Hinduism and Buddhism (pre and post Lord Buddha). In fact there are many temples and rituals which can only be found in Kathmandu Valley. The coexistence and union of Hinduism and Buddhism with animist rituals and Tantrism are very unique and different. The connecting thread of Newa community is our shared culture and belief (each different within sub-cultural groups and castes) with the common language Nepal Bhasa (translation Nepal language). Religiously, Newa community follows mainly Buddhism, Hinduism, and also Islam, Christian and others. The multicultural community had been living in harmony with each other way before Nepal was unified. 

Once, there used to be a saying that in Kathmandu there are more temples than homes. The cultural heritage of the Kathmandu Valley is illustrated by seven groups of monuments and beliefs which show the diversity and cultural tolerance and respect displaying historical and artistic masterpieces which the Kathmandu Valley is famous for. The seven world heritage sites of cultural importance include the three Durbar (Palace) Squares of Kathmandu, Patan, and Bhaktapur the Buddhist stupas of Swayambhu (‘Self-Existent One’) and Kasti Chaitya (Baudha) and the Hindu temples of Pashupatinath (Lord Shiva -Lord of all) and Changu Narayan (Double roofed Vishnu temple).

Kathmandu is an exotic and fascinating showcase of very rich culture, art, and tradition. Kathmandu valley is roughly an oval bowl surrounded by forested hills with terraced agriculture farming. Newas, the multi-ethnic people who settled in this remote Himalayan valley over the past two millennia are the indigenous inhabitants and the creators of the valley’s splendid community with a distinct language and cultural practice. The coexistence and union of Hinduism and Buddhism with animist rituals and Tantrism are very unique and different.

Besides these world heritage sites, Kathmandu Valley is composed of several Tangible and intangible monuments, buildings, and structures showcasing an exceptional testimony to the traditional culture of the Kathmandu Valley. These tangible and intangible heritages, knowledge, craft, art, and architecture are now a source of inspiration, knowledge center, wonder that attracts tourists, researchers, wanderers from around the world comes to witness and learn. 

Kathmandu Valley consists of four major cities; Kathmandu (City of joy), Patan (City of craft), Bhaktapur (City of the devotee), and Kirtipur (City of the glory). These cities and many other historic towns and settlements in Kathmandu valley are synonymous with different Jatra (procession of god and goddess) and different festivals around the year associated with the natural cycle. 

What’s the nature of your Community? Is it a land base, group of people, flora &/or fauna?

Newa is the indigenous community of Kathmandu. Newa is multi-ethnic people who settled in this remote Himalayan valley over the past two millennia are the indigenous inhabitants and the creators of the valley’s splendid culture with a distinct language and cultural practice. The practices of the Newa culture are based on celebrating the natural elements.

Does your Community have a strong identity or consciousness? What are the strengths or positive aspects of your Community? What makes you proud to be part of it? 

Yes, Newa people have a strong identity with distinct culture and language. The Newa culture is a land-based culture. Their practices are based on the unique natural environment of the Kathmandu valley. These cultural practices, which evolved over the last two millennia, have helped the people survive on this land. On top of that, the culture is rich in both its tangible and intangible elements that represent it.

Given that Kathmandu Valley has been the economic and political center of Nepal since the unification of the country by Prithvi Narayan Shah, different elements of the Newa culture have been destroyed by the settler culture, and a lot of the Newa people have been assimilated into the dominant ideology. Nevertheless, there are certain areas within the Kathmandu Valley that retain most traditions and certain cultural elements still widely practiced by most Newa people (and even by some outside of the culture). The Newa still retains a collective culture within Kathmandu, as opposed to the settler cultures which are more individualist. On top of that, there have been occasions in which the Newa people have collectively risen up against major threats to their culture. For example, the Guthi Protests of 2019 forced the parliament to repeal a bill that threatened the Newa system of collective land holding. Similarly, the Newas in Bungmati region have been protesting against the construction of a road through their land and against the ongoing cultural assault for years now. 

Does your Community have a vision for its future?

Kathmandu valley evolved from a day created as a prosperous self-sufficient city. First ruled by Lichchabi (called the Golden Age for the valley), Kathmandu Valley was then ruled by Malla kings who invested heavily in craft and art, temples, and courtyards that Kathmandu valley is famous for. 

As a continuation of this, people of Kathmandu want Kathmandu to develop as a heritage city, a laid-back community that looks to preserve culture and heritage in its ancient form. Now, in Kathmandu valley, political movements are growing up. Local groups and activists have a strong presence in society and in social media to preserve tangible and intangible heritage. 

Since the unification of Nepal by Prithvi Narayan Shah, Kathmandu Valley has been the capital of the nation. Because of that, rampant moves towards “development” have destroyed the natural and cultural heritage of the area. Debates have followed the destruction of the ancient city. Locals have been continuously fighting against authorities who are destroying Kathmandu valley through road expansions, bus park, university or smart city. Once a fertile landscape, [Nepal] has now turned into a concrete city.

What problems or threats do you see to the health, welfare, or survival of your collective? How dire are these threats?

Newa developed a unique society with the craftsmanship of brick, stone, timber, and bronze in the world. After the unification of Nepal, the then king Prithvi Narayan Shah declared Kathmandu as the capital of the country. It has proven to be a bane for the Newa community. The decade-long civil war created an upsurge of migration in the city, which resulted in an unpleasant urban development. In no time, Kathmandu went from being a laid-back town to an unplanned city. Lands have been concretized, rivers polluted, and traditional irrigation systems destroyed.

In the 1960s, then king Mahendra introduced Mahendra mala in the national education system. It has favored Nepali language against all the indigenous languages and has led to a systemic destruction of the languages and cultures of ethnic groups of Nepal. Destruction of language is always the first step of genocide against a cultural group. The same method has been practiced in different areas of the world. Though Newa language survived this initial assault, a gradual decline in the language has been observed, as the young generation can hardly communicate in their native language.

This valley has a splendid culture with a distinct language and practice, unique communities with the craftsmanship of brick, stone, timber, and bronze, will alleys and courtyards, separate area for farming and residence, water system with ponds and Hiti (24-hour running water). Now, most of Hitis have dried and the water system is destroyed. The Temple complex and courtyard are turned into parking spaces. The government has been destroying this heritage and has destroyed this heritage in Kathmandu valley, the latest of which are plans to develop a satellite city.

These threats are very critical in destroying the heritage and culture of the Newa people as the Newa community is the thread of interconnecting sub commutes and different groups connecting cultural work. 

What are the implications of the threats for the work you are doing? How are you addressing the threats to your community, as a community?

The Newa culture is one that worships nature. It was developed over a span of two thousand years of living in and learning from a landbase. Their practices are based on living in harmony with the land and the unique ecology of Kathmandu Valley. With the destruction of the Newa culture, we are experiencing a society detached from nature. The preservation of Newa culture is required not just to remind people of their connection with the land, but also to preserve the knowledge about living in Kathmandu Valley in particular.

As a community, there is unspoken love for Newa culture and identity. Many small groups and individuals are working to promote rich culture and language. But a systemic approach is required to preserve the community. With this notion, I have started documenting and showcasing Newa history and heritage (tangible and intangible) through heritage knowledge walks.

From my perspective I have joined different groups and informal groups. These world heritage sites are not only cultural icons but also major tourist attractions. As a community along with inter-community interaction there is a big need to make people outside of the community aware about importance especially youth and children. We are aware that now those settled are part of a greater community. As the capital city and economic center, to protect the beauty of Kathmandu valley as a community we must engage them in community activities, rituals and functions. For this beside community interaction and frustration  we are prompting heritage knowledge walks, heritage discussion tours and training. 

Are you finding challenges in a community approach to protection/resistance? Are there factors you can capitalize on to help your collective resist?

Given the penetration of the settler culture in the indigenous Newa community, it is getting more and more difficult to raise consciousness and organize the community. Assimilation of the Newa people to the settler culture and a gradual attack on the Newa language has further complicated the issue.

People have started teaching Newa language. Kathmandu metropolitan city has made it a rule to teach Newa language in schools, but it is yet to be implemented. We think this is the first step to preserve the culture and the communal sentiment of the traditional Newa community.

In what ways do you try to build/strengthen your Community?

Communication is key, also sharing knowledge. Long before we have tried to take tours around heritage sites of Kathmandu valley with more emphasis and sharing history which is not taught in schools. Reminding people of their roots is an important step. Also, there have been strong forms of resistance in certain parts of the Newa community against “development” projects that threaten the landbase. We use these sentiments as an inspiration to cultivate a similar mindset in other parts of the community.

What else would you like activists to learn about your community, and/or your work? How can others support you and your work?

We are in the process of losing one culture that has shaped the art, culture, and history of Nepal. Besides Mountains, Kathmandu and Newa culture are what symbolizes Nepal to the rest of the world.

We can do two actions to be aware of, pressure to preserve the culture and heritage of Kathmandu. Home of 4 million habitats. 

  1. Bagmati Landscape and Diaries
  2. Heritage Promoters 
  3. Heritage Guff (sharing)

The idea to fight back and to organize and be part of the grassroots movement requires hours of planning, networking, and training. Our work is a small part of that effort. We are focused on action research and visual learning along with visual and written documentation for local and global audiences. We invite anyone who is interested to come learn about the Newa community and Kathmandu Valley, and to build solidarity with those fighting similar struggles.

And how can they contact you?

Email:facesandplaces.np@gmail.com

Social media: https://www.facebook.com/heritagekathmandu

When Strategy is Not Enough: The “EDS” Model of Campaigns*

Let’s face it – resistance work is enormously difficult, fraught with the challenge of overcoming an overwhelming threat in the dominant culture. And despite the passion and commitment of activists, our work is too often not as effective as it needs to be, to save the living world. We’re losing.

Resistance work has gotten smarter, though. There seems to be a greater emphasis on taking a strategic approach to our work, and we see more activist groups reflecting on their values and vision, taking stock of their strategic context, and leveraging that strategic orientation to craft campaigns to realize their strategic goals. 

At the same time, Community organizing and campaign planning could use a bit of spring cleaning, and might benefit from what we believe is a more complete approach. Before we offer our approach to organizing campaigns we acknowledge that we stand on the shoulders of organizers who helped us learn about effective resistance organizing. We tip our hat to organizers who have, and do, essential work resisting the destruction of the living world. We’re looking at you, Deep Green Resistance, Vince Emanuele, and others we’ll mention.

Having said that, here’s our ‘big but’. We often talk about “Community Organizing vs. Mobilizing”, but we’re not going there, really. Why? Because writers who discuss organizing and mobilizing generally focus on objectives such as labor union work, political work, or similar concerns that aren’t what we in CPR are committed to as a primary focus.

As Builders & Leaders of Radical Communities, our purposes and practices differ from the aims of many other practitioners. So, our model of leveraging Community power differs somewhat, although we shamelessly borrow from them all as needed. In short, we acknowledge the best practices of these aims, add to them as needed, and reframe them. 

We note that models of organizing or mobilizing often resemble lists of things to do, watch out for, and so on. While years of wisdom and experience drive the construction of these lists, we humbly offer a model that has a simple but effective rationale to help you see what needs to be done to most effectively leverage Community Power.

Since we don’t mean here to include all the components of resistance strategies, let’s assume your organization has already come to grips with its purpose/mission/vision, environmental scan, and strategic priorities and choices. These constructs should leave you, not surprisingly, with your strategy. What needs to happen now is to make the strategy happen. That is the role of campaign work.

Campaigns: The Building Blocks of Strategy

If you follow the mainstream views on campaign work, you’ll likely see campaigns described as “Work in an organized & active way toward a particular goal.” This approach leaves too much to the imagination, and too little to help material work. 

Consider this:

Campaigns break down strategies into coherent, complementary initiatives that characterize conceptual and action paths, prompted by a common strategic direction.

Campaigns are how strategies get done. They complement each other, they make sense given your desired strategic direction, and they suggest the actions needed to move your strategy forward. 

Campaign planning is also perhaps your best opportunity to exercise creativity, wisdom and insight in the Strategic Planning process. You might also benefit from looking at the strategic work of other resistance movements to generate a list of campaign ‘types’ you might borrow from. You don’t have to reinvent the wheel to produce a useful set of campaign types to suit your strategy, although they will of course need to be tailored to your circumstances.

Here’s a short list of campaign types we’ve gleaned from our experiences and research. For a fuller spectrum of campaigns and a description of the pros and cons of the various types, we recommend DGR’s Taxonomy of Action (https://deepgreenresistance.net/nl/resistance/action-taxonomy/taxonomy-of-action/).

  • Public Relations / Media               Outreach
  • Funding                                      Recruitment
  • Direct Action                               Sabotage

How do you know which type(s) of campaign(s) to plan? Of course, those decisions depend in great measure on your strategy. This is what we might call contextual, or strategy-driven factors.

We all know campaign work needs to be strategic, in the sense that the campaigns materially articulate the strategy and help move the resistance forward in the direction consistent with the vision.

However, we would do well to also pay attention to the ‘psychological’ aspects of campaign work. Comrades, fellow activists and resistance warriors are passionate and generally committed, but they are also people, and the more we focus on the ‘people’ aspects of campaigning, the more successful we are likely to be.

We suggest the campaign choices you make depend on the ‘people’ functions you need from a campaign, to complement the strategy-driven factors. Let’s look at how to construct a campaign using these considerations.

The EDS Model

The Communities that Protect and Resist Campaign Model (the EDS Model) asserts that an effective strategy consists of campaigns that address three intrinsic factors (in addition to strategy-drive ones). These factors serve critical campaign functions:

Energize

Direct

Sustain

You might have noticed that Energize, Direct and Sustain collectively describe the motivation construct from the psychology world. Good call! Yes, we’re borrowing from a common definition, but with good reason, don’t you think? Campaigns should collectively serve to energize comrades, direct their efforts, and sustain commitment over the long haul. This is what we see as missing from discussions of Community organizing in general and campaign work in particular.

Let’s explore each component.

Energize

Even committed activists sometimes need to be motivated to pursue a campaign and devote substantial time and energy to it. You may find you need to energize comrades internal to the collective, as well as larger groups in the Community and/or surrounding environs – perhaps even regional or national ‘audiences. 

Much of the energy for campaign work springs from strong leadership on the part of the organization or Community, whether from elders or organizers. We urge organizers to enhance your leadership skills, as they are critical to ensure the Community is willing to struggle for their shared aspirations. For what it’s worth, we in CPR offer a three-course sequence designed for resistance leaders. 

At the same time, organizers can and should tap into the emotional reservoir people have regarding the living world. 

Campaigns work when people feel emotionally driven to protect someone, whether it be a natural community, river, a specific species, or a struggle against oppression. If you can highlight a particular landbase, species, plant or individual, the more commitment you can generate from activists and potential allies. 

You can’t fight for what you don’t love, and you can’t love what you don’t know.

One particularly effective tactic for generating emotional attachment is to leverage visual means. Planners need to craft a compelling emotional appeal for folks to get involved. Whether it is a picture of a threatened bird species or of a massacred landscape, some kind of visual image can draw people in and give them the “hook” to want to help defend the life you are working to save. Pictures are nice, but video is even better, if you have the resources. 

For radical environmentalists and social justice activists, it’s important to focus deeper than just the imminent danger or outrage your campaign addresses. Ensure those you’re communicating to understand the root issue at hand. Drive home (again and again if necessary) the point that the dominant culture / system must be dismantled. You want to invoke not just love for the living, but rage against the forces you’re resisting. At the same time, help others understand they are not alone in their love and rage – normalize these feelings, and focus them on where they most belong – love for the living, rage against the strategic targets and what they represent.

Complement your visuals with narratives when you can. Write an essay that tells the story of the issue and drives the emotional appeal by clarifying “why should I get involved”. People need to understand why this issue is important and just as important, how they can help. Keeping people informed by telling an emotionally engaging story is essential in keeping key activists involved and willing to engage in the struggle. 

People can’t get excited about issues they aren’t aware of. Get the word out. Where appropriate, petitions, fundraisers, social media, and other means help garner support for the campaign (and more generally, the issue). 

Actively engage in public speaking, debates, seminars and the like to get your message across in a way that taps into the emotional component of the campaign. Attend conferences, town halls, and other meetings, too. Crash them as necessary. Host salons and educational meetings. Convene cultural events and use the opportunities to get the message out.

Write (articles, posts, etc.)!

“One can lack any of the qualities of an organizer – with one exception – & still be effective & successful. That exception is the art of communication. It does not matter what you know about anything if you cannot communicate to your people. In that event, you are not even a failure. You’re just not there.”

                                                                                                                                    Saul Alinsky

Communication is a fundamental aspect of leadership and organizing. Are you uncomfortable with public speaking or writing? My sense is that our discomfort pales in comparison to the pain being borne by the ravaged land. So, give it a shot. And you know the only way to get better, right? Practice.

Si Kahn, Community Organizer, offers pithy tips for organizing in his book, Creative Community Organizing. Here are some offerings for this section, followed by a pithy comment of our own here and there:

“As a creative community organizer, you are always trying to figure out people’s common self-interest, the glue that binds….” [You’ll likely want to refer again and again to your compelling vision for your Community.]

“It is generally useful, as a part of any creative community organizing campaign, to advocate for a positive as well as to oppose a negative.” [This is what effective visions do. If you don’t have one, you need to work with comrades to develop yours.]

You need to believe that human beings… can somehow find some common connection. To do that, leave your stereotypes at the door.” [We can do better than that: the common connection is Comradeship, and connection to the natural world. Communicate this as much as you can.]

Direct

Energy without direction is chaos. When we set campaigns in motion without clear direction, we waste our comrades’ time. Campaigns need to focus participants’ energy to be effective. We need to make sure efforts are directed toward campaign goals (and that they’re consistent with the values of the Community). 

We also need to make sure everyone in the campaign is working toward the same end, although tasks might be complementary and not exactly the same. 

Finally, we need to ensure participants know what to do, and how to do it. We musty train comrades and build their confidence in their ability to successfully take on resistance tasks (i.e., cultivate their efficacy).

How can we ensure a strong sense of Direction for our campaigns? A commonsense starting place is the vision, as we mentioned earlier – ideally a vision not just for the Community but also for the campaign itself. Make it a practice to refer to your touchstone early and often, to make sure everyone is aligned with that touchstone. A benefit of this approach is that committed comrades will engage in work that moves you toward that vision in ways you did not even anticipate. Allow comrades to use their experience and creativity to further the realization of your campaign’s goals.

More than a vision, though, you need a strategy, long- and short-term. But you already have that. Make sure the strategy is shared as widely it can be, consistent with security culture. Ensure participants in the campaign understand how their work contributes to the strategy. This ‘line of sight’ should be made clear and revisited often. 

Recruit wisely to the campaign ‘staff’ (cadre) and socialize them effectively into your organization’s culture.

Where possible, share your rationale regarding target selection. Help campaign participants understand the ‘why’ of the target(s) selected to engender commitment and open the door to greater conceptual and material contributions to the effort. Ditto with respect to the tactics you plan to use.

Cultivate Community Awareness of the Issues.

Successful Community…efforts are more likely to occur when the process includes…measuring and analyzing the needs and problems of the Community. 

One effective way to do this is through Community-Based Research (Strand et al.).

  • [These efforts] devote time & resources to understand problems & possible solutions.

Gathering information is one way to involve members and can in itself be a way to build Community.

  • Members gain knowledge about the Community and forge stronger relationships with other members.
  • The results of information gathering and analysis often provide direction for how to proceed with next steps.

Stay Focused. 

“Without strategic analysis, resistance leaders will often not know what that ‘next step’ should be, for they have not thought carefully about the successive steps required to achieve victory…

The result of failures to plan strategically is often drastic: one’s strength is dissipated, one’s actions are ineffective, energy is wasted on minor issues, advantages are not utilized, and sacrifices are for naught.

“Once a sound strategic plan is in place, the … forces should not be distracted by minor moves…that may tempt them to depart from the grand strategy [in favor of] unimportant issues. As long as the basic analysis is judged to be sound, the task of the[resistance] is to press forward stage by stage.” Gene Sharp

Si Kahn again:

“Start the process of strategy development by imagining that instant just before victory. Then working backwards, do your best to figure out the steps that will lead to that moment.”

” The more complicated a strategy or tactic, the harder it is to carry out, & the less likely it will be successful. If you want 100s or 1000s to participate in a campaign, you need to ask the great majority of them to do one thing, and only one.”

  • A clear plan, clearly communicated, with clear roles and responsibilities, has great value.
  • Action Plans! Know how to create effective plans and how to execute them.

“Even in the internet age, personal relationships still count, especially when you’re asking people to do something. When recruiting volunteers, give them a specific list of campaign needs from which they can choose.”

You may find it difficult or distasteful to be directive, given our general rejection of the dominant culture and patriarchy. Don’t worry – you’re not selling out, you’re providing the means for participants in your campaign to find a place, to contribute their ideas and expertise, and to find solace and confidence in the potential for the campaign, and themselves, to succeed.

Sustain

Resistance work is isolating, draining, and never-ending. Campaign comrades need to be psychically nourished and supported to endure the rigors of campaign work and resistance in general. The best efforts to energize and direct your campaign will fade away in these circumstances unless you mindfully address the longer term.

Build your “resistance”: A strong group of activists, willing to put in the time and effort, is key to a successful campaign.

  • Make sure they have meaningful work to do.
  • Keep in constant touch with your activist base. Group emails, calls, meetings keep people connected, and help to organize and motivate them to continue to struggle.

Form a Core (Cadre). You need a focused, cohesive group that collectively is able to commit to on-the-ground work, planning and/or executing on important Protect and Resist tasks. Team development and team leadership skills are a real plus.

Guarantee early involvement & support from existing Indigenous Organizations.

  • We are all on stolen land. Efforts to protect and defend the land should always involve indigenous groups wherever possible. 
    • We must hear their voice before making decisions, plotting a course, etc.
    • We should invite their leadership in our strategies, campaigns and actions.

There are practical reasons, too:

  • Established contacts / pre-existing relationships with indigenous groups provide channels of communication necessary for success in Leveraging power.
  • Indigenous members and their leaders can legitimize attitudes toward a campaign & any other form of resistance.
  • Indigenous groups may provide access to resources (people, facilities, knowledge, and ties to other organizations or Communities) necessary for the successful execution of resistance work.

Build a network of relationships (inside and outside the core members of the campaign, and perhaps the Community). Build and/or join coalitions of like-minded activists. 

“…without a wider vision, community organizations will remain focused on the local. The challenge is to build an agenda that transcends local work and to find ways to connect with broader organizations and build alliances to work for fundamental social change.”                                   De Filippis et al.

Highlight campaign successes, and get media involved where possible.

  • Celebratory emails, victory parties, and anything else that keeps the group together and builds momentum is invaluable.
  • Use social media often (daily?) to keep activists involved in the work.

Incorporate Humor into your campaign.

No joke – the ‘strategic’ use of humor can play several important roles in keeping spirits high in an otherwise stressful and demanding campaign. Gallagher and Navone (2019) provide an interesting take on how humor can be used in resistance efforts:

Humor Facilitates Outreach and Mobilization

Humor can attract more members; it becomes more fun to be involved, and it brings energy. It especially works to attract young people and students, although the increase in membership may be an unexpected side‐effect of the use of humor.

Humor Facilitates a Culture of Resistance

“[Humor] protected people’s self‐respect and gave the population some sort of control in an otherwise uncontrollable situation. The jokes also served to break down isolation and create a solidarity and group identity within the population. Because so many people shared the jokes, their very existence contradicted the Nazi propaganda that people who did not join them would stand alone…. “The jokes also provided an image of nation‐wide solidarity that vitally assisted the resistance effort.”

‘Each Joke is a Tiny Revolution’                            

George Orwell, quoted in Gallagher & Navone

Humor as a Healing Practice

Living under & resisting authoritarianism places immense stress on a population. Nonviolent movements can turn violent as a result. But humor can help keep the peace. 

  • Laughter can be a pressure-relief valve—releasing excess steam. Laughter relaxes an individual and shifts their tendencies away from violence.

Tension in conflict, even nonviolent conflict, can take its toll on those involved. Humor offers an effective mechanism through which nonviolent movements can assuage fears and achieve reconciliation for sustained peace.

Build needed organizational structures.

Don’t rely on the emotional inertia alone to keep campaigns going. Protracted resistance efforts in particular need organizational structures to maintain momentum and to consolidate gains, material assets, and ‘corporate memory’ from experienced activists and elders.

“Community organizing [sic] is premised on the assumption that building a relatively permanent structure with clear processes of delegation of power and roles facilitates longevity and democracy.”

                                                                                                            De Filippis et al. 

Si Kahn one more time:

“Laughter really is therapeutic, and hope does heal. Be cheerful in the face of adversity, and help others feel that way.”

“We can never truly predict what human beings working together can accomplish, and therefore we can never compromise with justice.”

“Be certain the people you work with understand the risks they’re taking, the things that could go wrong, the losses they might suffer, before they make the decision to act.”

End Note

Finally, let’s also remind ourselves that the EDS Model (or any rationalized approach to campaign / Community organizing) helps us better remember the things we need to incorporate into our campaigns. Even better, a model like this frees us to use our creativity to devise new ways and techniques of ‘organizing’. When we understand the EDS components, we can generate new and better ways of accomplishing each. And any time we can unleash the energy and creativity of organizers and comrades, our resistance work benefits.

* A fuller discussion of this topic is available in Leading Communities of Resistance, a course offered by CPR.

References

Max Wilbert & Dillon Thompson (2015). Presentation on Organizing, Deep Green Resistance Conference.

Deep Green Resistance. DGR Campaign Strategy (Unpublished Manuscript). 

Kerry Strand, Sam Marullo, Nick Cutforth, Randy Stoecker, & Patrick Donohue (2003). Community-Based Research and Higher Education. San Francisco: Jossy-Bass.

Si Kahn (2010). Creative Community Organizing: A Guide for Rabble-Rousers, Activists, and Quiet Lovers of Justice. San Francisco: Berrett-Koehler.

Maiken Jul Sorenson (24 Feb 2008). Humor as a Serious Strategy of Nonviolent Resistance to Oppression. Wiley Online Library. https://onlinelibrary.wiley.com/doi/full/10.1111/j.1468-0130.2008.00488.x

James DeFilippis, Robert Fisher, & Eric Shragge (2010). Contesting Community: The Limits and Potential of Local Organizing. (New Brunswik, NJ: Rutgers University Press.

Adam Gallagher & Anthony Navone (2019). Not Just a Punchline: Humor and Nonviolent Action

How Comedy Can Provide Relief and Promote Resistance in Authoritarian Environments. United States Institute of Peace: https://www.usip.org/blog/2019/05/not-just-punchline-humor-and-nonviolent-action

Leading Communities of Resistance: Course Offering

Our planet is dying, and we know why – industrial civilization is killing it. We need to resist the destruction, protect our land and life, and replace the toxic culture with land-based, just and sustainable forms. We need radical, oppositional Communities – CPR collectives. Such Communities provide fundamental units of opposition, based on shared interests and identity, and/or a common landbase. Our resistance is best served by wielding the power available to united collectives committed to each living member. The planet needs Protectors, Community Builders, and Community Leaders who commit to building cohesive collectives to resist toxicity and destruction and protect land and life.

Communities that Protect and Resist (CPR) is embarking on an effort to train, motivate and support activists to spread radical Community Building throughout the planet. Leading Communities of Resistance (LCOR) is a keystone development in that initiative. We invite activists to enroll in this first offering.

LCOR focuses on developing awareness, knowledge, values & skills, and confidence in activists who are or who want to be involved in building a Community that resists the dominant culture. We understand the critical role leadership plays in moving a Community to maturity and maintaining a committed collective through setbacks and challenges, internal and external.

We adapt mainstream models of effective communities for a more radical orientation when we can, and work with participants to create a novel set of perspectives, concepts, and best practices. Together we will foster greater leadership capacity for each other, along with a built-in support group to maintain our growth and resistance momentum long after the course is complete.

Structure
We want to help you develop your leadership potential and a network of comrades struggling with you to dismantle the dominant culture. So we offer the course in a group context. Our sessions are as much as anything a series of conversations facilitated by one of our training cadre. Sessions work best when there is give and take among participants, which includes sharing knowledge, giving constructive feedback, and offering resources and advice.

The course consists of roughly 15 one-hour sessions, although we have the flexibility to change according to how you need to change. We currently plan to convene a session every week or every other week, with a 2-3 week break after roughly the first half. We are flexible from session to session. Our meeting platform is Zoom. All is negotiable.

Our first session is tentatively schedule for Nov 20 or 21, but we will work to ensure that our time is convenient for as many applicants as possible.

Requirements / expectations
➢ Attendance. You’re likely participating in LCOR because you are active in community and/or resistance work. Please keep that up, and let us know how we can support you. Make a reasonable effort to attend each session. If you can’t make 10 or more sessions, you may want to wait for the next course offering. First talk to us, though, and we’ll see what we can work out in either case.
➢ This is an interactive, group setting, as is real leadership. Please participate in sessions as you’re comfortable, and maybe even if you’re a little uncomfortable – expand your comfort zone. We want to hear what you have to say. Also, participation is visual, not voice-only. We don’t care if you’re having a bad hair day; we want to see your face, and build a relationship with you.
➢ We encourage you to read & print out materials and keep them in a binder. Occasionally, there will be short readings to accompany a session. We’ll also send out a PowerPoint for most sessions, shortly before meeting time. Follow along with the document live, and reflect on the material later.
➢ Community Leadership Project. You’ll likely have at least one project / initiative / campaign / challenge you’re facing. Be prepared to analyze yours as part of the course reflection work. Hopefully, we’ll provide you with the resources to make headway on your challenge. By the end of the course, you should have a relatively complete action plan to: 1) Build your Community; and 2) Leverage it for resistance.
➢ Reflection questions. We will accompany some sessions with a short series of reflection questions that encourage you to process the material and develop personally. Please make an effort to complete these, and be ready to share at the next session, if the conversation warrants.

Tentative Course Outline

UNDERSTANDING COMMUNITY
Setting the Stage
The nature of community / defining community / What is a radical community?
Social Responsibility / Meaning & responsibility of land defenders
Roundtable – Tell us about your Community

BUILDING COMMUNITY
Assets and obstacles in Community change
Characteristics of the Community
Consciousness / Comradeship / Commitment / Shared Power / Community Leadership
The Community-Building Process
Lessons from Teams models
Characteristics of Community Builders
The Potency of Community Power

Engaging in the Building work
Community Organizing vs. mobilizing vs. education
Getting ready to Work
Taking stock
Mapping the community’s landscape (including Power Mapping)
Taking a step back

Principles for a community that works
Inclusion [Including Listening & Community Change]
Comprehension
Deliberation / Participation
Cooperation [internal vs. external]
Realism & Taking Action / Strategic Planning / Project Planning / Campaign Planning
Working with indigenous populations and oppressed classes / And solidarity guidelines

LEVERAGING COMMUNITY FOR RESISTANCE
Collaborative approach / Policy change / community-based research

Thinking about Conflict
Community, conflict, justice and change

Civil Disobedience / NVDA

Direct Action

Violence, sabotage

Alternate approaches to community change

CONSOLIDATION / MOVING FORWARD

To apply:

#1 Select the time slot most appropriate to you based on your location

#2 For the North American time slot, send filled in application form to CPR, email it to ctpr@protonmail.com, or visit ctpr.home.blog

#3 For the Asia-Pacific time slot, email your application to southasia@deepgreenresistance.org or visit asiapacific.deepgreenresistance.org

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Characterizing Community Series: Leadership, Part 2

We’ve been exploring the notion of Community as a way of understanding this critical component of resistance to the dominant culture. One outcome of these explorations is that we Community builders better understand where our collectives are – see our earlier post describing Functional vs. Conscious vs. Deep Community, and the notion of Radical Community. 

A more important outcome of these explorations is that Community builders can determine whether there is a gap between where their collective is now and where the collective aspires to be, and to then craft a plan to move forward

This essay is the last in our Characterizing Community series, and completes this version of our model – which is always open to evolving. However, our exploration into related issues continues.

– – – – – – – –

The “Leaderless” Community

Because leadership is a critical component of an effective Community and Communities vary widely in their forms, we’re not surprised that leadership itself can take on various forms. The stereotypical strong, male leader is the least of these, in our view, given our perspective on patriarchy. One alternative is for women to share more of the power in a Community (see Shared Power post), but there are other options for Community to consider (or imagine). Here are some directions a Community might take; our broader conclusion is that a CPR collective can take on many forms – our series has indicated the (five) characteristics of a CPR collective, but these can play out in innumerable ways. Builders, use the possibilities to fit your unique Community circumstance.

Shared Leadership
Shared Power is an essential component of a CPR collective. But Shared Power doesn’t necessarily imply shared leadership. Nevertheless, shared leadership is an often-cited characteristic of effective communities in general. John Gardner writes that [Participation and the] Sharing of Leadership Tasks is a key ingredient of a healthy community, although he does little to expand on that notion. Sharing leadership tasks offers several benefits to the Community. For one, when many or all members of a collective are able to engage in leadership, regardless of how extensively, there’s greater commitment to the whole. Members understand they have a say in the direction of the collective, and at least from time to time are able to make material decisions effecting the Community. Second, when leadership tasks are shared, more members are able to practice this art and science. In the process, the Community creates greater ‘bench strength’ of leaders, and if and when a new or different leader must take the reins, candidates are available to do so.

Susan Morse expands on the “bench strength” consideration. “Successful communities, even those with long traditions of organized community leadership, will continue to broaden the circles of leadership to create a system for the community…[in which] there are many centers of leadership that interrelate” (p.234). In this model, “appropriate vehicles for making decisions will exist on different levels guided by a common vision held by the community” (p.234). Morse points out that channels and vehicles for [Community] leadership [would be] expanded to allow [Community] work to be approached collaboratively through multiple efforts and multiple leaders.

A variation of shared leadership comes from Lorraine Matusak. She writes that [a community is] not a leaderless group, but a group of leaders [who lead when appropriate].  “This assumes that every member of the community is recognized and practices as a leader and a supportive follower” (p.71). While on its face this proposal may seem extreme, we agree that leadership is a role Community members can take on as appropriate. We’ll explain in a moment. Kazimierz Gozdz echoes this notion: “With true community, there has to be commitment, a willingness to coexist [see the Commitment post]. It is not a leaderless group but rather a group of leaders. All capabilities in the group are utilized in a flow in which different people lead or contribute when it is appropriate” (p.108).

One Community approach to leadership which combines the “leaderless” orientation with that of leadership as a role (see below) is the Zapatistas. The Zapatistas have become a leading voice of Mexico’s indigenous peoples and built a de facto autonomous system of self-governance (Briy, 2020). A key principle underlying the Zapatista project, which ensures that autonomous institutions serve the people, is mandar obedeciendo, to lead by obeying. It implies political leaders do not make decisions on behalf of their community as its representatives, but rather act as the community’s delegates, implementing decisions made in local assemblies—a traditional decision-making mechanism. These exist on a village level and, in contrast to traditional assemblies of Mexico, include women, whose empowerment has been at the centerof the Zapatista revolution. Any ideas proposed at a higher administrative level go through the consultation process with each community, after which delegates carry their communities’ opinion back to a municipal meeting. Leaders are chosen based on the indigenous tradition of cargo—an obligation to serve one’s community—and commit to unremunerated posts of responsibility. Communities have the right to revoke the mandate of those officials who do not fulfill their duty of serving the people. (Briy)

Leadership as a Role
A complementary way to view Community Leadership as “leaderless” is to conceive of it as a role – an expectation for behaviors oriented toward a particular individual in a given circumstance. As purveyors of “shared leadership” understand, virtually any Community member can take on a leadership role in situations in which they, for example, possess relevant expertise, passion, and/or experience.

The role notion is particularly important for us in Community because, as we note in our Leadership for Resistance post, it’s exceedingly difficult for resistance collectives or the movement writ large to function without a broad spectrum of individual activists taking on leadership roles. When we characterize leadership as a role we emphasize that anyone can assume leadership, depending on circumstance. We therefore de-emphasize organizational position and hierarchy. CPR collectives are more likely to be effective when leadership is widely dispersed.  Communities better leverage the diverse talents and experiences at their disposal. We also generate better ‘bench strength’ (above) with the attendant advantage that when a leadership position or new role emerges, we have the capacity on board to meet that challenge. 

When we accept that leadership is a role, we free ourselves from the myth that some people are ‘gifted’ with leadership ability, while others are not. Everyone possesses leadership potential, and Communities are behooved to develop the skills and values to sharpen their capacity to lead. In this way, ‘leadership’ is wholly consistent with our collective identity. 

Community Leadership Perspectives from Indigenous Groups

Our understanding regarding the critical functions of leadership in Community is not new. As we should expect, much of what we know derives from indigenous people around the world. What is touted in the more “progressive” or post-industrial school of leadership literature (see, Rost, 1993, e.g.), i.e., that focused more on mutual purpose, inspiration, and de-emphasis on hierarchical relationships, for example is already known to and deeply embedded in indigenous Communities. These observations and principles are detailed more in two sources cited widely here: Anthony De Padua and Norma Rabbitskin (2018) and Carolyn Kenny and Tina Ngaroimata Fraser (2012).We offer a brief summary of these rich sources, related there in more and more eloquent detail. What we offer here supplements and complements the Community model we offer, and more importantly, open a window to the wisdom other Community builders have amassed.

These principles and perspectives resonate with our growing CPR analysis. We’ve already referenced the “seven generations” outlook, which informs indigenous Communities of the value of reflecting on decisions and actions in the context of seven generations in the future. Beyond merely validating the (still somewhat shallow) observations of the ‘progressive’ leadership literature most common in the West, too, we emphasize indigenous concepts here in great measure because these Communities show how to live in just, sustainable Communities that allow all members to thrive, for often tens of thousands of years. And perhaps a more indigenous orientation to Community leadership is one way in which our model can be considered “radical”. 

“The road to leadership is paved with land, ancestors, Elders, and story – concepts that
are rarely mentioned in the mainstream leadership literature. They are embodied
concepts unique to Native leadership.” (Kenny)

A deep and abiding sense of place. 
Our CPR vision includes a planet populated by self-directed, resilient, and self-governing communities, thriving in mutually regenerative relationships with their landbase….They recognize and guarantee the rights of all creatures and aspects of the living world (including air, rocks, bodies of water, and soil) to exist, thrive, evolve and flourish. We owe this perspective in great measure to the philosophy of our indigenous forebears. From the Kenny reference:

“A sense of place brings coherence to Aboriginal people and suggests an aesthetic
engagement with the land – an intimate spiritual commitment to relationships with
all living things….To maintain this sense of coherence, we can accept the earth as our
first embodied concept of leadership. We follow Earth. We respond to the guidance of the
processes expressed in our home place. Many say we listen and respond to our Mother.
Everything begins here. We mirror the patterns, textures, colours, sounds, and processes
of the earth as embodied beings. (Kenny, 1998).

While we acknowledge the validity and importance of ‘virtual’ Communities, the connection to and foundational relationship with the land proved the strongest, most durable foundation for Community. There is no stronger love or bond than what is based on the land that gives us life, and meaning. Our Community efforts must be informed with this basic understanding and appreciation of this.

The interconnection of all things. 
A fundamental appreciation for the land as the basis of Community also appreciates the relationship among all members of that Community, as the excerpt from our vision statement above testifies. We advocate for a planet where inhabitants are Bonded by healthy interrelationships among other community members) not Bound by constraints, restrictions, or controls imposed by others in service to the dominant culture. Any true commitment to the land base as a touchstone for Community inherently acknowledges that all aspects of the land are connected. 

Again, from Kenny:
The majority of Indigenous scholarship emphasizes the spiritual principle of the
interconnectedness of all things. This principle is important in most Indigenous
societies and contained in Indigenous religious and spiritual belief systems. “All things
are related” expresses this principle in many prayers and ceremonies. Native peoples
are reminded of the significance of the principle of interconnectivity throughout their
lifelong learning….

Indigenous leadership is aesthetic in nature because it has its source in coherence.
With the flow and flux of changing circumstances, Native leaders must constantly
monitor the pulse of the interconnectedness of all things and gauge how these
connections challenge our communities. 

Community Leadership embedded in this worldview begins with a deep understanding of the land, and of the relationship among and between all members. Rather than scheme how to influence others, as much Western leadership literature suggests, Community Leaders need to develop this deep understanding of where they come from and where they are.

DePadua and Rabbitskin tell us: 
As a grandmother, and as one who has chosen a profession in nursing leadership, I
appreciate how leadership decisions are made within an Indigenous community.
A community foundation is shaped by the guidance provided by community knowledge
keepers, healers, ceremonialists, leaders, and Elders. Through their examples I came to
appreciate the full spectrum of service leadership. These pipe carriers, ceremonialists
who dedicated their lives to maintaining medicine and cultural ways, assisted me in
stepping seamlessly into a nurse leadership role. As well, my decision-making
processes arose out of my Cree upbringing and this lived experience, and they are
based on inclusivity, with full recognition that all life forms are sacred.

Inclusivity in this Native view seems less oriented toward mere representation and more toward deeply diffused, meaningful participation. Community leaders worth their salt don’t just ask others (including non-human members) what they want; they ensure they take part in the mutual building of the collective, and in its flourishing.

The ‘burden’ of leadership. 
We westerners often think of leadership as a reward for dedication to the organization, or recognition of accomplishments or potential. A healthier view, gaining traction in the scholarship of late, is that leaders serve the Community and the members in it, rather than impose direction or policies. More from Kenny:
[the] burden of Native leadership often results in decentralizing the authority of the
group. In this sense, immanent or inherent value is a primary attribute of leaders who
serve. Through networks of affiliation, leaders are chosen to play a role for a time.
They are chosen through influence and persuasion. 

DePadua and Rabbitskin offer a complementary perspective:
Spiritual health [for indigenous people] refers to seeking harmony with a higher power
and finding purpose in life. By adopting values, individuals can then choose activities
and behaviours that are consistent with them. Individuals seek Elders for spiritual
guidance and participate in sharing circles, healing circles, and talking circles. 

Narrative and Story: Culture. 
Effective organizational leadership is often tied to ‘culture work’ in which rites, rituals, stories, heroes & myths, and supporting systems cultivate and maintain healthy values and expectations regarding the organization. The same is true for Community Leadership. Here, the stories, art, and similar activities enhance the connection to the land, to the view of interconnectedness, to the notion of service to others, and related aspects of the Community worldview.

From De Padua and Rabbitskin:
There are a number of differences between Indigenous and other types of leadership
styles. One such example is the use of traditional imagery and storytelling (Julien et al.,
2010; Nichols, 2004). Lessons are taught through stories and also have a connection with
the land & Indigenous identity (Nichols, 2004; Wolfgramm, Spiller, & Voyageur, 2016).

From Kenny:
“Stories are a creative act of leadership through which we manifest our solidarity and
strengthen our people to take their next steps in encouraging good and healthy lives.”
(Kenny, 2018)

Our Elders often bring these teachings to us through stories. Stories provide many of the
guiding lights to show us our way on Earth – to lead truly good lives (Archibald 2008).
These stories are embodied in oral traditions, in arts, in traditional practices of all kinds.
Stories, especially in the oral tradition, provide powerful bridges that connect our
histories, our legends, our senses, our practices, our values, and, fundamentally, our
sustainability as peoples…. Stories presented in the oral tradition provide an
opportunity for immediacy – a direct and immediate relationship with listeners. The
story- teller can make immediate adjustments in the elements of the story based on
relational needs and contexts. 

Last, but not least, is the ever-constant power of story (Archibald 2008). Narrative is a
theme throughout Indigenous scholarship. All cultures are sustained through stories
that integrate past, present, and future (see Gabriel 2004; Polkinghorne 1988). Stories
are bridges that connect our histories, our legends, our senses, our practices, our values
and, in essence, our sustainability as people.

Miriam Jorgenson and Rachel Starks characterize Native leadership as an aesthetic
engagement – one that brings us to the beauty of our lives – on the land, with each other,
and in relationship to all living things. “Art and the relationships embedded in its
creation provide the power to restore and transform people and communities”
(Jorgenson and Starks 2008, 16). Art expressions are often how we maintain not only a
sense of coherence but also our resilience and, ultimately, confidence and strength.
Art expressions such as drumming, singing, dancing, carving, and painting are
another way to communicate the principle of interconnectivity.

Our neoliberal culture views storytelling as an inefficient waste of time, unrelated to task accomplishment. In CPR, we dismiss most of  ‘task accomplishment’ itself as a waste of time as it is oriented toward maintenance of destructive organization and the dominant culture. On the other hand, a truly Deep Community and a fundamental commitment to the land and others springs from the bone-deep knowledge of place and ourselves which only comes from the culture-building work that stories play a part in, as do other artistic facets indigenous collectives and Deep Community.

Spiritual principles. 
Perhaps nothing distinguishes mainstream leadership theory from indigenous practices more than the emphasis on spirituality. Even post-industrial models of western leadership pay little or no homage to this notion. However, the deeper one understands and appreciates the land and the interconnectedness of all things, the more a spiritual orientation ‘creeps into’ that worldview, and the more likely it is that Community Leadership will be infused with that spirituality. 

From Kenny:
“We then look to our ancestors as leaders (Alfred 1999). Ancestors often guide us with
deep respect for what they themselves have left behind. They communicate with us
through dreams, through the teachings that have come down through the generations,
through spirit. Our constant guides in our life journeys of spiritual discovery, our
sense of wonder with the animation of the world, often arrive through the presence of
our ancestors and Elders, who carry the knowledge that we need for continuity and
integration. Traditional knowledge weaves its way into the contemporary context for
our present and future endeavours.” . 

From De Padua and Rabbitskin:
Felicity (1999) and Nichols (2004) also reinforced the holistic view of Indigenous
leadership and leaders’ concerns for the community. Julien and colleagues (2010) took
this notion of holistic leadership a step further by describing spirituality as a central
element of Indigenous leaders’ practices and beliefs:

One respondent noted that, while his non-Aboriginal colleagues had a tendency to focus
on processes and were greatly motivated by outcomes that were purely profit-driven, he
felt his work was a spiritual endeavor. He expressed that “the work we do—it’s not about
education, it’s not about research—it’s about spirituality; the other things are just part of
the whole process.” (p. 119–120)

Once more from Kenny:
These concepts are embodied – they are premised on the idea that the parts of our being
cannot be separated. We are whole. Our mental concepts are one with our bodies, hearts,
spirits, and souls. Land, ancestors, Elders, stories, women, grandmothers, parents,
language, education, community, performing arts, knowledge, relationships, friends,
culture, collaboration, healing, and resilience – these are the concepts that unite our
worlds. The notion of embodied concepts animates our leadership theories with a
richness that keeps our worlds vital, integrated, and whole.

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There’s a reason we saved Leadership for the final discussion of the Characterizing Community series. Simply put, it’s because Community doesn’t happen without leadership – collectives form, mature, and endure because some or all of their members take on the mantle of leading. But as we see, leadership is both simpler and more complex than many of us might have imagined. 

We hope you’re encouraged to engage in developing your Community’s Leadership capacity, and we’re ready to work at your side in doing so. Together, we can bring about a network of Communities large, strong and devoted enough to bring down the dominant culture and replace it with all the forms that sustain us all.

Building Community Leadership

  • Revise your thinking, and the thinking of those in your Community, concerning leadership.
    • Dispel the common myths about leadership: that leaders are born, not made; that the only way to learn about leadership is through the school of hard knocks; and that leaders must be charismatic. 
      • We may not be able to convince you about all these, but read more on current leadership scholarship for more. Or contact us.
    • Read about leadership as a mutual struggle with comrades rather than an exercise in manipulating others to help individuals or small groups realize their goals
    • Recognize that Community Leadership is an essential function keeping a Community together, and moving forward to a sustainable future. It’s also our only hope for successful Resistance, as it serves as our most valuable force multiplier.
    • Broaden your perspective regarding who can lead. If you’ve noticed that only men lead in your Community, and it’s not a Friary, or that people of color or marginalized groups seem to missing from these roles, something is wrong. Everyone can lead, and unless everyone contributes, your Community is missing vital guidance, direction, and inspiration.
    • Explore the spiritual aspects of Community, and of Leadership. Talk to indigenous neighbors about what Leadership means to them. Ask your comrades about the spiritual nature of your relationship with the land and others. Make spirituality part of the Leadership in your collective.
    • Seek out leadership development opportunities for your Community’s Leadership, including opportunities to lead.
  • John Gardner and others suggest effective Communities develop leadership capacity in young people, as well as a sense of obligation to the Community. Incorporate youth in Community functioning and leading, rather than excusing them because of their relative lack of experience or perspective. Youth development is Community development – do not shunt them off into activities, paths or roles that serve only to free others from having to raise them.
    • While you’re at it, ensure as many members of your Community as possible engage in some sort of leadership development. This is not a luxury; it’s a critical investment in your survival and sustenance.
      • Provide them with an effective working model of what leadership is an how to practice it. Help them frame the world in a way that is conducive to being a leader.
      • Let them lead. Give them practical experience in progressively more challenging arenas under guidance of elders, and with loving support and feedback aimed at their growth. Share Leadership tasks.
  • Audit your Community to understand which stage of maturity it currently occupies
    • Community Builders should have a deep understanding of and appreciation for their landbase, comrades, and all the life existing in the physical or virtual space comprising the Community. Without that, Builders wouldn’t be interested in any of our thoughts in the first place. But working on deepening that knowledge and understanding, viewed as a continuing process, will also help reveal what stage/level of maturity the Community is currently in. 
      • We don’t expect you to merely intuit this, as we acknowledge that experienced Builders will have a good sense for where their Collective in terms of maturity. However, it always helps to have some model or schema to help frame our thinking. Consider referencing the mainstream models of team maturity, the descriptors of Deep Community (https://ctpr.home.blog/2020/02/22/characterizing-community/) or the model of Community process Gozdz describes. We’ll post more about these soon, so you ‘ll have a reference.
      • Once you have a good sense of where your collective is, prepare to execute the leadership your Community requires to progress to the next level or recover from slipping to lower levels. Again, we’ll offer (humbly) suggestions in an upcoming post.

– – – – – – –

Our warmest regards go to all of you Builders and resistors. We hope we can work with you to dismantle the culture destroying our planet, and to build a better one. Our hope is that this post and others can begin to arm you with the knowledge and values necessary to engage in our critical work. We walk down the path that we hope leads to you and your collective.

Characterizing Community Series: Leadership, Part 1

We’ve been exploring the notion of Community as a way of understanding this critical component of resistance to the dominant culture. One outcome of these explorations is that we Community builders better understand where our collectives are – see our earlier post describing Functional vs. Conscious vs. Deep Community, and the notion of Radical Community. 

A more important outcome of these explorations is that Community builders can determine whether there is a gap between where their collective is now and where the collective aspires to be, and to then craft a plan to move forward

This essay is the last in our Characterizing Community series, and completes this version of our model – which is always open to evolving. However, our exploration into related issues continues.

– – – – – – – –

Leadership is essential for the Resistance movement to have a realistic chance to succeed  (https://ctpr.home.blog/2020/05/25/leadership-in-resistance/). Out struggles aren’t as effective as they need to be to save the planet, and the barriers are due not only the enormity of the problem (industrial civilization), but also issues very much in our control, such as recruitment, activist turnover, and commitment. Effective leadership among Resistance members can go along way to overcoming these barriers. 

What does effective leadership do for us, that make it such a valuable asset for activists and Community builders?

Leadership Inspires
John Gardner declared, “we are anxious but immobilized” by immensely threatening problems. What we need in the Resistance and CPR-type Community Building is the capacity to focus our energies and a capability to build sustained commitment. This is a call for leadership, of course. 

Our working definition of leadership comes from Kouzes and Posner: 
Leadership is the art [& practice] of mobilizing others to want to struggle for
shared aspirations. 

We’ve detailed the practices that allow Resistance members to practice effective leadership, and we outlined a process for anyone involved in this work to become a better leader.

We use this because it fits in non-hierarchical environments we often see in resistance work, where we rely on volunteers to do the work and take the risks to save the planet. In Resistance and CPR collective building, activists taking on leadership roles often are asked to inspire comrades who do not work for them per se. Gardner expands on a similar theme:
“But in a tumultuous, swiftly changing environment, in a world of multiple,
colliding systems, the hierarchical position of leaders within their own system
is of limited value, because some of the most critically important tasks
require lateral leadership – boundary-crossing leadership – involving groups
over whom they have no control…. They must do what they can to lead
without authority”
(p.98).

We urge our comrades working on building CPR collectives to make it a point to develop leadership skills and get in touch with your values and those of your Community. Leadership is the force multiplier that allows us to protect and resist with greater efficiency, effectiveness, and sustainability than we might otherwise bring to bear, against the dominant culture. 

Our adopted model of leadership works in small groups, in teams, and in larger groups, including organizations and communities. It’s scalable, you could say. But, a Community, especially a CPR collective, is more than just a vanilla group or organization, as we typically know these forms. This qualitative difference requires approaches to leadership that our model and western leadership theories don’t necessarily provide. 

Leadership is the force multiplier that allows us to protect and resist with greater efficiency, effectiveness, and sustainability

Beyond Inspiration: Community Leadership

Leadership Centers, Directs, Sustains
A couple of years ago, I had the opportunity to spend a few days with an elder member of the Western Shoshone tribe. Word was that my new acquaintance was a Chief. As we surveyed the landscape of Southern Nevada, I asked him if he was indeed Chief of his tribe. He paused for a few moments before answering, “That’s a big word.” Nothing better exemplifies the challenges of Community Leadership. 

Building Community, particularly a CPR Collective, is challenging on a good day. Nurturing Comradeship (Social Cohesion), Community Consciousness, Commitment, and Shared Power involves vision, purpose, and sustained energy, as well as large doses of wisdom and compassion. More daunting still is the notion that these gains can be ephemeral – they’re subject to hazards, external and internal. External threats and obstacles might take the form of government oppression, disastrous economic or social upheaval, widespread cultural rejection, disease, or any number of other factors that either distract from the core functions of the Community, pull members away, or worse. The ‘inspirational’ leadership we described above helps us leverage our energies to fight against these threats.

More insidious are internal threats. It’s natural for individuals in any group or organization to ‘drift’ into unique behaviors, languages, cultures and values. In the American Northeast, identifiably different accents occur within just a few miles of each other. Isolated families develop unique language components and gestures. Offices within larger organizations develop unique (and sometimes counterproductive) ways of doing business. Even animals of the same species have been known to develop distinct cultures when separated in some way. This is just a byproduct of our constant and active interactions with our world.

In the organizational world, this phenomenon is a form of ‘differentiation’ (Lawrence & Lorsch, 1967). Of course, this active interaction and adaption to the world is healthy, as it allows us to evolve and change to shifting circumstances and to circumstances that may take on less sanguine forms. So while differentiation (drift) is a natural and sometimes adaptive occurrence, if left alone it will diffuse focus and energy, and weaken an organization’s (Community’s) integrity. Small groups within a Community, and/or the Community itself might find themselves veering away form the vision that brought them together in the first place, or toward relationships with the land or other groups that serve to threaten the integrity and survival of the collective.

For the Collective to succeed and survive, the leadership function must therefore strike a balance between naturally occurring differentiation and integrating practices and structures. Integrating mechanisms bring and keep groups together in a social or cultural way. In organizational terms, integration is “the process of achieving unity of effort” toward accomplishing larger goals.

In other words, whether we talk about families, groups, organizations, or Communities, this tendency to ‘scatter’, disperse, or drift must be countered by forces that keep the Collective together and moving in the same direction. Integrating systems are the metaphorical glue that maintains a sort of corporal integrity for the collective. Leadership applies the glue.

Not only are Communities subject to some form of drift, they also risk experiencing “organizational entropy” – the winding down of energy among members of the Collective. Too many of our groups start out with enthusiasm and passion for their articulated or perceived purpose or mission, only to grind to a halt or die a slow death over months or years. CPR collectives can’t afford to allow our collective energy to wane, because our obligation to resist the dominant culture and replace toxic social forms with more healthy and sustainable systems cries out for more. We have no choice but to focus, persevere, and win. Leadership, in its capacity to inspire, center, direct and sustain, impels us to keep moving in the direction laid out by the mission and vision, or our collective Community path.

Community Leadership, then, is an essential guard against the threats to Community identity, integrity (wholeness), and viability. Community Leadership centers, directs, and sustains. For a Community to continue to exist in a recognizable form, to be able to act as a Collective, the center must hold. Community Leadership is an essential source of this centering. Leadership holds a collective together, facilitates collective direction and purpose, and sustains collective, coordinated efforts related to survival, protection and resistance and movement toward thriving in a just and sustainable relationship with the land. 

To a great extent, Community Leadership accomplishes these functions via core practices like facilitating a shared vision for the Community, building and cultivating a strong and healthy culture, encouraging comradeship, and involving and encouraging comrades to do well. These are described in our Leadership for Resistance post. Our glance at indigenous leadership will suggest complementary practices Community leaders should adopt. 

Community Leadership centers, directs, and sustains. For a Community to continue to exist in a recognizable form, to be able to act as a Collective,
the center must hold.

But for emphasis, let’s be clear: Failure to provide these essential functions can and does generally result in catastrophic consequences for Community building and maintaining:
“The inability of close-knit communities to organize and develop a vision for a new
society turned into another exploitative playground for the elites….Our lack of vision
creates a lack of  participation. Creating truly revolutionary movements requires
dedication and discipline.”
(from Sergio Kochergin, as quoted by Vince Emmanuele, 2020) 

You get the point: Leadership is critical for the well-being of CPR collectives, and it must transcend the mainstream ‘inspirational’ forms we emphasize in Western leadership literature and practice. Whether conceived as a function, body, or role, leadership is recognized among Community-building practitioners and scholars; a substantial majority of them include leadership in their respective models of effective community. John Gardner, David Ulrich, Susan Morse, Paul Mattesich & Barbara Monsey, among others prominently include leadership in their respective models of effective community.

And yet, even this more comprehensive orientation of Leadership – centering and sustaining – isn’t quite enough.

Leading the “Process” of Community: A Dynamic Orientation
Not every Community is alike. One significant characteristic differentiating them, for example, is how close they approximate a Deep Community. From our earlier post (https://ctpr.home.blog/2020/02/22/characterizing-community/):

As a Conscious Community matures, its members might aspire to becoming a Deep Community, in which the attitudes and behaviors associated with maintaining and improving their internal processes “have become so internalized they are second nature” 

Maturation implies some sort of process, and Communities are subject to this phenomenon just as individual members might be. Moving a collective through the phases of maturity toward Deep Community or another desired end state involves a dynamic view of collectives. You might get the impression from our profile of an effective Community that, once you achieve our ideal state (Comradeship, Community Consciousness, Commitment, and Shared Power) that success has been achieved. This static view of Community, while accurate as far as it goes, is incomplete in that Communities change, evolve, and devolve. Whether due to “drift” or external threats, or from more organic, natural and healthy change, or even an influx of new members or loss of some, a Community’s stage of maturity can take a step or two back after achieving a new level of maturity. Community Leadership needs to adopt a dynamic view of their collective to allow them to steer their collective not only through the initial developmental stages, but to continue to provide guidance through periods of upheaval and natural variability.

For Kazimierz Gozdz, a ‘new kind of leadership’ will be required for the Community, which needs [collectively] to function as a lifelong learner, responsive to change, receptive to challenge, and conscious of an increasingly complex array of alternatives. This ‘new kind of leadership’ in part, involves virtually everyone in the [Community]. Strong leadership for Gozdz maintains the ‘process’ of community, in great measure via purpose and discipline. We’ve talked before about the critical role of ‘culture work’ for leaders and Communities, as well as the importance of discipline, in our Commitment post. What’s different here is that Community leaders aren’t working toward a fixed point of the collective’s maturation profile so much as adapting their respective leadership approach to the particular challenges and opportunities associated with the maturation stage in which they find their collective, and to applying the practices to move the collective forward continually.

Gozdz describes a four-stage process model of community building, which includes Pseudocommunity, Chaos, Emptiness, and Community. This sort of maturation process model is recognized elsewhere, too, and it’s widely known that teams also undergo a process of maturing, that also consists of four stages (Forming, Storming, Norming and Performing).    

We’ll discuss the details characterizing maturation stages and the requirements for leadership to guide the collective in each stage and to move to the next, in a later essay. We note for now that collectives generally arrive at Deep Community (maturity) only after a long and challenging journey (see the Characterizing Community post). As Communities undergo the maturation phases, the collectives’ leadership must effectively and wisely guide them. For Gozdz, “Leadership in community is more a context than a person. It takes strong leadership to move people to get into the process of community. But once that state is achieved, the group becomes a community of leaders” (p113). 

Once Deep Community or its equivalent is achieved, the leadership challenge is to counter the inevitable decay or entropy. Community Leadership that works views the Community phases as the “process” of Community, and commits itself (and the collective writ large) to the process as a discipline. 

Community Leadership must have the experience and wisdom to recognize threats to the Community-building process, and the expertise to address challenges and continue movement toward the desired end state of maturity. In addition, Leadership must leverage their skills, and the vision compelling the Community, to sustain commitment among the members to keeping the process moving forward. Leadership must not only maintain its discipline, but also disperse that throughout the Community in times of challenges to progress. Says Gozdz: “A leader must practice the discipline of community and nurture and maintain it in the group so everyone begins to act as a leader and takes up the discipline as a natural way of working” (p115). Sustaining this energy and discipline is necessary because the path to a Community of real sustainability passes through “stages of frustration, grief, and instability” (Gozdz, citing William Bridges).

Characterizing Community Series: Shared Power

We’ve been exploring the notion of Community as a way of understanding this critical component of resistance to the dominant culture. One outcome of these explorations is that we Community builders better understand where our collectives are – see our earlier post describing Functional vs. Conscious vs. Deep Community, and the notion of Radical Community. 

A more important outcome of these explorations is that Community builders can determine whether there is a gap between where their collective is now and where the collective aspires to be, and to then craft a plan to move forward

Community is sharing. This is not merely an aspect of a strong Community; it’s more or less a definition. At the very least, Community implies sharing. As a starting point, consider the Miriam Webster English Language Learners Definition of commune (Entry 2 of 2): 
a group of people who live together and share responsibilities, possessions, etc. 

The devil, as they say, is in the details. Here, it’s in the “etc.”. So, what more could there be to share besides responsibilities and possessions? And what aspects of sharing make a collective a CPR collective? 

Communities offer an essential source of power to protect and resist. CPR collectives serve as a front line source of resistance, as well as behind-the-lines support for resistance warriors. This notion is the basis for Premise 1: CPR as Resistance Collectives: Communities provide a fundamental unit of opposition, based on shared interests and identity, and/or a common landbase. 

CPR-type collectives offer an aggregated level of force of and for resisters unlike any others. These collectives are, in our view, a major source of strength to resist and dismantle the dominant culture; they may be our only real source of power. We need to leverage their potential more than we have.

Let’s not put the cart before the horse, however. For CPR collectives to be effective as sources of power for resistance externally, they first need to be strong (powerful) internally. We need to talk about power within collectives. CPR collectives are strong because they share power among themselves. 

Invoking the dictionary definition of community highlights the importance of sharing, but it serves best as a conceptual foil. We view ‘shared possessions’ as immaterial in characterizing a CPR collective. While we abhor the consumerist ethos that taints this toxic culture, how and when possessions are shared make little difference in whether a Community serves to Protect and Resist. Rather than conceptualize a sharing algorithm describing who gets what stuff, then, let’s agree that if your Community is truly committed to resisting the dominant culture, you’ll minimalize possessions as a rule, but share essentials like food, shelter, and social support.

Generally, mainstream writers on community building focus on practices when discussing sharing as a critical characteristic. Rather than possessions, e.g., sharing practices seems a more effective avenue, and one that scholars on Community general agree about. Shaffer & Anundsen list ‘participate in common practices’ as a basic building block of Community, as do Briand, and Morse.

In fact, whether and how a collective shares in the first place determines, according to Shaffer & Anundsen, whether that collective is a Full Community or ‘merely’ a proto-community (see our post, “What is Community?” https://wordpress.com/block-editor/post/ctpr.home.blog/181). For example, “Breadth” consists of how many facets of life members share (such as personal information and aid in times of crisis), while “Depth” is how deeply and thoroughly members share. 

Understanding Shared Power 
There’s an element of common sense to this sharing notion, and it comes from the leadership literature. Kouzes & Posner, for example, explain that effective leaders continually develop comrades and cultivate their confidence and self-efficacy. They strengthen others by sharing power and discretion. When leaders coach, educate, enhance self-determination and otherwise share power, they demonstrate profound trust in and respect for others’ abilities. In turn, shared power enables others to develop greater individual capacity, self-efficacy, and persistence. They are, and feel, more powerful and able to make things happen on their own. These capacities lead to a Community in which members are committed to the joint vision, are more capable of struggling for it, and able to collaborate with others. This is one reason why we refer to effective leadership as a force multiplier, and a fundamental component of an effective Community.

When we share power at the individual level, we become more powerful at the Community level.

Shared Power is Shared Decision Making
Foremost among the shared aspects of a Full Community is the decision making process. Perhaps this reflects the significance of sharing power among members of the collective. In fact, it’s not unreasonable to assert that shared decision-making is shared power.

Shaffer & Anundsen list inclusive decision making as a prerequisite for individuals who want to build Community. In Mattesich & Monsey’s model of effective Community, success relies on the “Ability to discuss, reach consensus, and cooperate” (p.24). Critical activities in such collectives “offer community members the opportunity to practice open dialogue, develop trust, and increase group decision-making skills” (p.24). 

Michael Briand’s ‘fundamental task’ for every community is ‘how to make decisions that lead to actions that are effective” (p.20).  Among the principles Briand invokes in this pursuit are Inclusion – “involving not just people who have a clear stake in the matter at hand, but also those ‘ordinary folks’, those members of the ‘silent majority’.” (p. 23) Briand understands that to be effective, a Community’s decision-making process must include participation by all [members]. 

Suzanne Morse lists “Mechanisms for Deciding” (dialogue and deliberation) to find the common good as an element of the framework of successful communities of this century. Kouzes and Posner talked about trust in interpersonal leadership: Morse makes the same point for communities – “involving people in the decisions that affect their lives is not only good civic business but a critical way to build trust, relationships, and networks among citizens. A challenge, per Morse, is to develop a social infrastructure to ensure an accessible community life, to connect neighborhoods and the people within them to each other and to the larger civic life. This accessibility means inclusion, and the practices that allow every Community member to participate in the direction of her or his Community.

Inclusive decision-making (which relies on active and deep listening) maximizes the chances for wisdom and engenders wider support, and we don’t take issue with this. We wish, though, to extend the argument a bit. 

Shared Power is Justice 
In a CPR-type collective, when power is shared, all members, human and otherwise, exert power simply by being in the natural order. Members exercise the ability and freedom to interact with and among others in a way that allows each to “mutually exist, flourish, regenerate, and naturally evolve” (Falk, 2019, p. 51). As implied, Community members do not simply bask in this power and freedom; while they enjoy the fruits of this order, they are also held to uphold it, as responsible members and Community guardians. 

The assertion that each Community member is gifted with this capacity (and accountable for this responsibility) seems a form of distributive justice (see, e.g., Sandel, 2009), in which “resources” are allocated justly. In our egalitarian perspective on this, we borrow from Elizabeth Anderson:
“the positive aim of egalitarian justice is…to create a community in which
[members] stand in relation of equality to others” (p. 288-289)

What must a member do to merit power? It’s not complicated; as long as one is willing to cooperate with members according to these expectations, one is entitled to their benefits. This is a tenet of the philosophy of justice outlined by John Rawls (in Sandel). 

To illustrate, here’s an example of how a Community that shares power with e.g., women, benefits.
“The Water and Development Alliance (WADA) released research findings revealing the compelling link between safe, clean water access and women’s empowerment. Globally, while women remain those most deeply impacted by the lack of access to clean water, they are least likely to control or manage water infrastructure. Water is a key lever for advancing women’s rights, well-being, and opportunity. Ensuring women’s participation and opportunity to design and manage water access allows them to ensure their own protection and livelihood, and leverages this simple investment for exponential ripples of impact.

In locations in Rwanda and Uganda where water accessibility is limited, Global Grassroots helps undereducated women to design, construct, and implement their own water solutions that improve safety, health, and educational and economic opportunities for women and girls. By implementing their own non-profit enterprises, these women demonstrate their value to their communities, realize their leadership potential and, using our unique methods, build inclusive and sustainable local institutions that foster greater collective stability.

Women who manage their own clean water access not only ensure the most vulnerable women and girls are no longer subjected to the violence and exploitation inherent in water collection, but also enable girls’ access to education. The opportunity for women to lead fosters greater confidence, self-efficacy, and engagement in their communities as change agents. Over time, their leadership and value to their communities shift gender relations, roles, and behavior. Further, women-led water infrastructure provides women with significant time savings, allows a sustainable source of income for their own livelihood, and generates revenue that they will invest in other urgent needs facing the community. Our experience has shown that one successful experience as a change agent is quickly followed by expansion and/or an iterative problem-solving process where women take on the other challenges in their communities.

When women lead, communities succeed.”

http://www.globalwaterchallenge.org/blog/when-women-lead-communities-succeed

A more radical (fundamental) perspective on justice comes from the Rights of Nature (RON) movement. As the Community Environmental Defense Fund (CELDF) describes the construct, and the movement: 
Environmental degradation is advancing around the world. The United Nations has warned that we are heading toward “major planetary catastrophe.” For this reason, there is a growing recognition that we must fundamentally change the relationship between humankind and nature.

Making this fundamental shift means acknowledging our dependence on nature and respecting our need to live in harmony with the natural world. It means securing the highest legal protection and the highest societal value for nature through the recognition of nature’s rights.https://celdf.org/advancing-community-rights/rights-of-nature/

CELDF has worked with the first U.S. communities and the first country to establish the rights of nature in law – recognizing the rights of ecosystems and natural communities to exist and thrive, and empowering people and their governments to defend and enforce these rights.
https://www.facebook.com/pg/CELDF/about/?ref=page_internal

What the RON movement recognizes is that Communities have the right, and obligation, to protect all life within their respective collectives. In our model, this means ensuring that all forms of life are granted power. What CELDF and other organizations do is take this philosophy a step further by working to instill in Communities the power to Resist, from a legal orientation, the dominant culture’s toxicity and extractive ideology. 

We’ll have more to say about justice in a later post.

Shared Power is the Absence of Class.
“Class”, whether sex, race, or socioeconomic status, e.g., is a social construction used to label, demonize, extract from, and oppress others. Class is about power. In this sense, though, it is about denying power to oppressed groups for the benefit of oppressor classes. “Class” allows oppressors to dominate, to steal entire communities and landbases.

This confession from a former cop (an enforcer of class domination) underscores how class serves to delineate the powerful from the oppressed:
“What I’m telling you is that the system we have right now is broken beyond repair and that it’s time to consider new ways of doing community together. Those new ways need to be negotiated by members of those communities, particularly Black, indigenous, disabled, houseless, and citizens of color historically shoved into the margins of society. Instead of letting Fox News fill your head with nightmares about Hispanic gangs, ask the Hispanic community what they need to thrive. Instead of letting racist politicians scaremonger about pro-Black demonstrators, ask the Black community what they need to meet the needs of the most vulnerable. If you truly desire safety, ask not what your most vulnerable can do for the community, ask what the community can do for the most vulnerable.” https://medium.com/@OfcrACab/confessions-of-a-former-bastard-cop-bb14d17bc759

What may be lost in this statement is that it’s not a vague, New Age appeal for shared power – it’s a recognition that in the real world, Communities that share power are safer.

Mariame Kaba of Chicago Incite! Complements this perspective. 
“We believe that at its roots, violence against women is based in and relies on the maintenance of oppressions, including but not limited to colonialism, racism, sexism, … imperialism, …, and classism that cannot be separated because they work in concert to reinforce each other. Hence, we are committed to ending violence by confronting and dismantling all of these systems of oppression.” https://www.transformativejustice.eu/wp-content/uploads/2010/11/communities_engaged.pdf

In the event our readers believe these calls for dismantling are pie-in-the-sky, childish dreams of a reality that will not work, consider that there have been uncounted Communities, over thousands of years, that thrived without patriarchal governance, for example. A recent account, “6 Matriarchal Societies That Have Been Thriving With Women at the Helm for Centuries”, provides a brief introduction to Communities in which women generally oversee everything from politics, economics, and the broader social structure. 

But over the course of history, societies across the globe started to bend towards a more patriarchal structure, which is pervasive in most communities in modern times. However, there are still surviving matriarchal societies to be found where women, literally, are the dominant steering factor in all matters, social, political, and economical. Read up on how these six individual communities across the globe and how they have diverged from the western-patriarchal architecture that is pervasive throughout most of the world. 

The Communities: Mosuo, China; Bribri, Costa Rica; Umoja, Kenya; Minangkabau, Indonesia; Akan, Ghana; and Khasi, India

You might argue that since these Communities are generally overseen by women that there is in fact not an erasure of class. We’d respond first that a matriarchal Community is a giant first step away from the patriarchal dominant culture and worthy of pursuit on its own merits. Second, we note that the Akan Community is in fact not purely matriarchal in the sense of being dominated solely by women.

“the social organization of the Akan people is built around the matriclan. Within the matriclan, identity, inheritance, wealth, and politics are all decided. As the name would have it, matriclan founders are female. However, it must be noted that with in the Akan Matriclan, men do hold leadership positions.” https://www.townandcountrymag.com/society/tradition/g28565280/matriarchal-societies-list/

“Classless” Communities work. And other Communities are working to realize this vision for a just future. We talked about the Women’s Liberation Front (WoLF), an intentional community, in our first post of this series. WoLF is an example of a potential oppositional Community; it is a radical feminist organization dedicated to the total liberation of women. WoLF fights to end male violence, regain reproductive sovereignty, and ultimately dismantle the gender-caste system.  (http://womensliberationfront.org). 

For Communities to effectively Protect and Resist, they must leverage power. That power already exists in its members, and it needs only to be identified, and freed. We can do this by sharing decision-making, sharing power, and dismantling class.

Building Shared Power

  • Deconstruct class in your Community. Educate yourself and all members on what class means and how it has been used to oppress and extract in the name of the dominant culture. Actively ensure that all members enjoy full membership and equal status in your collective.
    • Drive ‘classlessness’ deep into your Community culture through effective leadership, establishing supportive and consistent rites and rituals, stories, and heroes, for example.
  • Construct or revise your social infrastructure so that all members have equal access to information, deliberation, and decision making. If you rely on digital social media, for example, many members will not be able to participate in these activities. Instead, wherever possible convene sessions that involve those activities in public spaces that allow for face-to-face interaction.
    • Do not assume members will be able to access whatever mechanisms you set up. Dedicate resources and allow all members to access digital media, or to attend public meetings.
  • Review your mechanisms for deciding. If you discover that your governing bodies are primarily comprised of men, or upper socioeconomic classes, or white members, and these characteristics do not represent the vast majority of your Community members, you are doing something wrong. Decolonize your infrastructure. Guarantee power to all classes in setting the direction for and maintaining the integrity of your Community.
  • Don’t stop with guaranteeing power for human members. Understand, appreciate and materially protect the natural world in which your Community is embedded. Listen to what your land needs, and act to protect it. The Rights of Nature movement will help you understand the rationale for this, but legal remedies are insufficient, and they are easily discarded by the dominant culture when it is convenient for them to do so. Be ready to defend your land with your life, because without the land, you are dead anyway.
  • Invest in developing ‘prosaic’ skills, such as effective listening, conflict management, building trust, effective messaging, and the like, And then practice them, with all members, including non-human residents of your Community. Ensure all voices are heard.
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