The oppression of false peace: we are taught that our truths are disruptive, and that disruption is a negative act. This one is particularly insidious, and ties back into capitalismāonly those moving towards profit can and should create disruption, everyone else should be complacent consumers.
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I am open to critiques of course, if they are offered in the spirit of collective liberation. Staying focused on our foundational miraculous nature is actually very hard work in our modern culture of deconstruction. We are socialized to see what is wrong, missing, off, to tear down the ideas of others and uplift our own. To a certain degree, our entire future may depend on learning to listen, listen without assumptions or defenses. So I am open to hearing what doesnāt work about this book, as long as you promise to stay open to what does work.
It is so important that we fight for the future, get into the game, get dirty, get experimental. How do we create and proliferate a compelling vision of economies and ecologies that center humans and the natural world over the accumulation of material?
We embody. We learn. We release the idea of failure, because itās all data.
But first we imagine.
We are in an imagination battle.
In a successful Ruckus action, the visions and solutions are deeper and more compelling than the injustice. (We are calling for a movement-wide shift away from action that isnāt grounded in a vision of deep systemic change, as that ultimately is a misuse of our time and energy.)
When the response to mistakes, failures, and misunderstandings is emotional, psychological, economic, and physical punishment, we breed a culture of fear, secrecy, and
isolation.
So Iām wondering, in a real way: How can we pivot toward practicing transformative justice? How do we shift from individual, interpersonal, and inter-organizational anger toward viable, generative, sustainable systemic change?
In my facilitation and mediation work, Iāve seen three questions that can help us grow. I offer them here in context with a real longing to hear more responses, to get in deep practice that helps us create conditions conducive to life in our movements and communities.
Christensenās insight was that it was easier to go up the escalator of profitability than down. Going down meant voluntarily shrinking profit margins by deliberately making inferior goods, which tended to upset investors and made executives feel like they were jogging in place. This led Christensen to his most enduring and most counterintuitive recommendation: āThere are times when it is right not to listen to customers, right to invest in lower-performing products that result in lower margins, and right to pursue small, rather than substantial, markets.ā It was a point that the buzzword discussion of ādisruptionā in the popular press
usually missed.