In the Heartlessland of America

Sometimes we get so caught up in the speed of everyday life, we don’t take the time to ponder what’s happening around us. As for me, I feel like I’ve been going about my everyday business with blinders on. It’s embarrassing. I feel like I’m extremely slow on the uptake.

Maybe this time too many things happened on too many fronts to ignore the message:

Our society is becoming increasingly heartless.

It’s becoming so bad, I cringe when I listen to the radio, watch TV news, or pick up a newspaper. But, it doesn’t stop there. Events at work and encounters with a variety of people all demonstrate a huge disconnect with heart… with our basic humanity.

As a golfer I’ve followed and admired Tiger Woods. Now, he’s been crucified. A simple story on his screw-up would have sufficed, but the drive for headlines, money, and recognition, reporters have lost their hearts and lynched Tiger for their own benefit. Of course, the same sort of lynching took place with President Clinton, but not so much with the governor of South Carolina and the many others who have made some sort of “social transgression.”

Buddhists have a slogan, which goes something like this:

“don’t seek benefit from the misfortunes of others.”

This slogan has to do with how we can practice being compassionate or how we can practice living with heart. I wonder how many of these same journalists have had affairs or have acted in ways that may have been inappropriate, hurtful, or unethical?

At work, many of my colleagues were becoming increasingly alarmed and worried about one our colleagues. He wasn’t showing up to teach classes, wasn’t turning in final grades, and became impossible to contact. Then, the administration stepped in and fired him. When some colleagues pleaded to have him put on sick-leave and to get him help, the response was basically “we’re following policy.” As we found out later, he was suffering from severe depression and the medications were adversely affecting him. His wife (from a very different culture and with little English language ability) could not advocate for him. He, his wife, and his children are now without income and health benefits. How does “policy” address the needs of human beings? In this dramatic case, five people were treated with heartlessness and damaged in ways we have yet to see.

At the scale of our government and probably more significantly at the scale of corporations, we see huge collections of heartless people running the show. These people make decisions and take actions based on self-interest, money, and power, not for the good of people struggling to survive in an increasingly complex and challenging world. In fact, the policies created to run a society or corporation serve mostly to decrease flexibility in dealing with individual human beings. “Zero tolerance,” “cell phone service contracts,” “disclaimers,” “photo radar,” “Roberts rules of order,” and the millions of others all serve to create a rigidity that doesn’t allow for exceptions or for individual circumstances. It’s the “letter of the law,” not the “spirit of the law.” Neither the individual nor the society as a whole is valued. Only the “good” of the rich and powerful is considered.

This neglect of the individual and of the society has resulted in our inability to care for our poor and sick, for our children, and for our elderly. This neglect also has produced an education system that serves as political capital for leaders at all levels of scale, yet fails to meet the needs of most of its students. Even those who score well on tests are left without self-confidence and feelings of self-worth, without essential social skills, without abilities to think deeply and critically, and with little if any creativity. From a very early age, children adeptly observe and learn about social interactions. They are tremendously curious and think in surprisingly complex ways, while being unboundedly creative. By the time they reach grade 6, their self-confidence, social skills, curiosity, complex thinking, and creativity have been reduced to little more than memories of the adults who knew these children 6 years earlier. By this time, heartlessness has begun to take root, as modeled by a system of schooling steeped in heartlessness within a society without heart.

We care more about the “material goods” than about human beings. These “material” goods range from the ephemeral, such as test scores, achievement, power, our own self-images and desires, stock market “indices,” and ratings and statistics of all kinds, to the more concrete but “immaterial,” such as money, houses, cars, and goods of all kinds. In this materialistic world, there is no room for making connections to oneself, to others, to the delicate environment in which we live, and to the wonderful world of ideas.

(originally published December 30, 2009)

Disconnects – A Brief Initial Exploration

The initial question I posed on my previous post (What is the extent of the disconnects we experience today?) is almost overwhelming. Each of us, if we sit and think about it, can come up with a huge list of examples of the disconnects we experience in our lives. In some ways the list seems endless.

In order to make such a list more manageable, I’ve been thinking for several years that the major categories (there could be more…) of disconnects involve:

  • disconnects to one’s self (psychological and spiritual)
  • disconnects to others, including family, friends, communities, cultures, etc.
  • disconnects to our physical worlds – worlds of work, worlds of play, etc.
  • disconnects to the natural environment
  • disconnects to our mental world, the world of ideas and imagination

The Free Online Dictionary (http://www.thefreedictionary.com/disconnect) defines “disconnect” as: “

  • to sever or interrupt the connection of or between;
  • a lack of connection or a disparity;
  • an unbridgeable disparity (as from a failure of understanding);
  • pull the plug… and render inoperable.”

So, when we consider disconnects in our lives, we need to consider, on the one hand, the idea of connection and, on the other hand, how we may be severed or how there may be a disparity within ourselves or between self and other (whatever that “other” may be).

People often look at me cross-eyed when I suggest that people may be disconnected with themselves. We are who we are. How can we be disconnected? However, the disconnections can be numerous. Many of us struggle with disconnections between mind and body, as well as I and other(s). We may feel a sense of awkwardness or self-consciousness as we walk in a public place. We may try to ignore and cover up a particular emotional state, or conversely, we over-indulge in the emotion and ignore everything else. Whatever is happening, there just seems to be an edge of awkwardness or discomfort. Much of this confusion has been handed down to us from Plato and especially Descartes, whose tremendous influence on western societies is known as Cartesian duality (Russell, 1945). Descartes made it official that there were two worlds: one, the physical world; two, the mental world. Although Buddhists consider this duality as basic to the human ego (which interferes with living to our full potential), ever since the 17th Century, the Cartesian duality gave western societies an official “Big Disconnect.” So, rather than dualism as a problem, dualism became the official and correct way to perceive and interact with the world.

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Disconnects pervade our individual lives, our schools, science and its effects on our lives, and society as a whole. All of these issues appear to share universal origins in the patterns of how we layer ourselves and our social structures and of how such layers create other patterns of relations and actions.

The topic of “layers and layering” is worthy of a lengthy and detailed treatment. However, a brief overview may be useful. Layers function to help provide stability in physical, biological, social, and psychological structures. Some layers are mostly physical in nature, like those of buildings and the earth, while others are more functional, such as those of biological organ systems, organizational structures, and so forth (Bloom & Volk, 2007; Volk, 1995; Volk & Bloom, 2007). However, the importance of layers in terms of our discussion of disconnects and connects has to do more with how they define relationships in social contexts and how we develop and use psychological layers as protective barriers. Most of the social layering we experience are hierarchical in nature. Hierarchies are characterized by top-down control. People in the top layers control those below them. However, there are other ways of layering social systems. Those may be referred to as holarchies or embedded layers. In social systems, holarchies do not have the same types of relationships as hierarchies. In fact, you usually see the relationships in hierarchies before you can see the layers. In contrast, you can often see the layers in holarchies before you can understand the relationships between them. An example of a holarchic community can be thought of as an apprenticeship community. The mentor is in the center as the full participant and the apprentices are at varying degrees (layers) of participation as they work toward being in the center (see Lave & Wenger, 1991; Wenger, 1998). The center of a holarchy is more one of shared power, rather than the top-down power of hierarchies.

Gregory Bateson described three types of relationships, which may be useful to consider in terms of social connects and disconnects. He referred to “symmetrical” relationships as competitive relationships, where individuals are vying for control. These types of relationships tend to disconnect. The second type of relationship is “complementary” or dominant-submissive. These relationships also tend to disconnect. The third type of relationship is “reciprocal” or one where the parties in a relationship continually negotiate issues in the relationship. These types of negotiable relationships are the only ones that tend to connect over the long term (Bateson, 1972). The interesting questions about relationships and layers revolve around what sorts of relationships arise from different layered social situations. Or, what kinds of relationships are encouraged and supported by different types of layering?

These patterns of layers and relationships can contribute to the great “disconnects” within individuals, between one another, between ourselves and our mental, social, political, physical, and biological worlds. In filling up our worlds with entertainment, internal dialogues, and defenses against entry from the outside world, we begin to lose touch with who we are. Our identities become embedded in notions of work, religion, and whatever our minds discursively generate. The answer to “who am I?” tends to be based upon what we do and upon our superficial characteristics. But, who are we really? In many tribal cultures, identity is based upon one’s place among families, clans, and relationships to others (Maybury-Lewis, D., 1992).

In future posts, I will explore the various kinds of disconnects outlined above and how we might move toward connecting.

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References

Bateson, G. (1972/2000). Steps to an ecology of mind. Chicago: University of Chicago Press.

Bloom, J. W., & Volk, T. (2007). The use of metapatterns for research into complex systems of teaching, learning, and schooling. Part I: Applications. Complicity: An International Journal of Complexity and Education, 4(1), 45—68. (Available online at: http://www.complexityandeducation.ualberta.ca/COMPLICITY4/documents/Complicity_41e_Bloom_Volk.pdf)

Lave, J., & Wenger, E. (1991). Situated learning: Legitimate peripheral participation. New York: Cambridge University Press.

Maybury-Lewis, D. (1992). Millennium: Tribal wisdom in the modern world. New York: Viking.

Russell, B. (1945). A history of western philosophy: And its connection with political and social circumstances from the earliest times to the present day. New York: Simon and Schuster.

Volk, T. (1995). Metapatterns: Across space, time, and mind. New York: Columbia University Press.

Volk, T., & Bloom, J. W. (2007). The use of metapatterns for research into complex systems of teaching, learning, and schooling. Part II: Metapatterns in nature and culture. Complicity: An International Journal of Complexity and Education, 4(1), 25—43. (Available online at: http://www.complexityandeducation.ualberta.ca/COMPLICITY4/documents/Complicity_41d_Volk_Bloom.pdf)

Wenger, E. (1998). Communities of practice: Learning, meaning, and identity. New York: Cambridge University Press.

(originally published: THURSDAY, JUNE 26, 2008)

© 2008 by Jeffrey W. Bloom

Gregory Bateson: An Introduction

Gregory Bateson at Naropa Institute, summer, 1975

I had the fortunate opportunity to spend five weeks with Gregory Bateson during the summer of 1975. Gregory was an extraordinary man with a huge heart and phenomenal mind. In 2004, his last wife, Lois, mentioned to me, “you know Gregory had a big mind, but he thought with his heart.”

My interest in connections and in patterns that connect is primarily due to these five weeks with Gregory Bateson. Although he towered over almost everyone, his huge presence was a mixture of kindness, intense curiosity, rigorous intellect, and quiet reflection. Even at that time, he was concerned that we, as human beings, had already harmed the environment to such an extent that it may have been too late to save ourselves.

I think it is out of this concern that the notion of connection is so very important for all of us. Without connection, we risk separation(disconnects) from ourselves, from one another, and from the environment with which we are so intimately intertwined.

  • What is the extent of the disconnects we experience today?
  • What contributes to disconnections and separation at various levels (self, others, environment)?
  • What is the extent of the connects we experience today?
  • What can help create more connects (connections) to self, others, and environment?
  • Rather than pursuing school curriculums that lead to deadening our children, what alternative approaches can we take to help enliven our children?
  • How can we combine heart and a rigorous sense of intellect in pursuing connections?

Please join me in these explorations….
(originally posted April 6, 2008)