civic leverage

The illustration with this post illustrates an idea from my book What Should We Do? A Theory of Civic Life, but it is not included in the book (because I just thought of it.)

The circle labeled “institutional design” refers to a process of establishing rules, norms, membership criteria, etc. for any group. Unless an institution evolves from its predecessors, it is usually designed by a single founder or a small leadership team. An inchoate collection of people cannot design an institution from scratch. Only once the design is reasonably effective will many human beings be able to coordinate their behavior sufficiently to accomplish anything worth discussing. The options for designs include democratic processes, market mechanisms, strong leaders, bureaucratic structures, and many more.

From a civic perspective, a good institution is one that encompasses some variety of perspectives and values and that enables its members to express their contrasting views in ways that inform the whole. The circle labeled “conversation about values” can mean a deliberative democracy, but it can take many other forms as well. For instance, although the Catholic Church does not purport to be a democracy, it is a rich platform for discussion and debate. Conversations about values increase the chances that a group will make wise choices and allow individuals to exercise voice and agency, which is part of a good life.

When people in a functioning group discuss values, they may motivate themselves to make sacrifices (the third circle in the diagram). Even an ordinary voluntary association asks people to spend time attending its meetings. A movement that confronts violent repression may ask its participants to put their lives at extreme risk. The degree of contribution varies, but some level is inevitable. “Organization is sacrifice,” as WEB DuBois once wrote.

Sacrifice can affect the original institutional design. For instance, an ordinary voluntary association will wax or wane depending on who gives time and money, and how much. A social movement may change the fundamental structure of the government itself.

This cycle must occur at a human scale. It’s about discussion, relationships, and individuals’ impact on groups. Participants must know one another. The maximum number of people who can engage together is not clear, but it is much less than the eight billion people who share our earth today. Thus the limitation of this cycle is its size in comparison to the scale of our problems.

The answer must be leverage–smallish groups affecting much larger groups by influencing governments, markets, corporations, or media-producers.

Leverage affords power, but it is problematic because it is unidimensional: some people affect others without knowing them or hearing from them. I think we must accept the moral disadvantage of leverage, but we can mitigate it by expecting the people who exercise power over others to do so as members of groups that are somewhat diverse and porous (or connected to other groups) and that go through the cycle of institutional design, conversation about values, sacrifice, and re-design. That process increases the odds that they will be wise in their treatment of strangers.

See also du Bois: “Organization is sacrifice.”; the kind of sacrifice required in nonviolence; a flowchart for collective decision-making in democratic small groups; both detailed institutional analysis and holistic critique;  a template for analyzing an institutionComplexities of Civic Life, etc.

Embedding Engagement in Climate Policy

On Wed, November 30, 2-3pm ET, the National Civic League is hosting a Promising Practices webinar, “Embedding Engagement in Climate Policy.” To register or get further information, click here:

https://www.eventbrite.com/e/promising-practices-webinar-embedding-engagement-in-climate-policy-tickets-463833156457

The webinar is based on the report, “Civic Engagement in American Climate Policy: Collaborative Models,” which seeks to develop federal policy designs based upon robust civic engagement models across multiple fields of practice. The report considers how to build the civic and institutional capacity for resilient and just communities in face of the twin crises of climate and democracy. It was published by Civic Green, an initiative of Tisch College.

More than sixty scholars, as well as practitioners from civic and professional associations and all levels of the federal government, contributed to the report. Three of them will join Rebecca Trout of NCL for a discussion:

Carmen Sirianni, editor-in-chief of CivicGreen, and author of Sustainable Cities in American Democracy (University Press of Kansas, 2020).

Mary Ellen Sprenkel, President & CEO, The Corps Network.

Merlene Mazyck, Acting Director, Workforce Development Partnerships Civilian Climate Corps Coordinator & NRE Liaison, US Forest Service

See also: Civic Engagement in American Climate Policy: Collaborative Models; A Civic Green New Deal; welcome to CivicGreen; the major shift in climate strategy;

are we forgetting how to read?

I really enjoyed Ezra Klein’s recent interview with my former colleague Maryanne Wolf, who is a great expert on reading: the neuroscience of this activity and how we learn to do it.

Klein notes in the interview that there are many very different forms of reading, and Wolf discussed two in some detail. Skimming (or scanning, or scrolling) is a type of reading that involves quickly looking over large amounts of text in search of information. In contrast, deep reading means becoming immersed or even lost in an invented world and leaving one’s regular life behind–except that we sometimes push beyond the author’s thoughts, forming connections and making creative leaps beyond the text. Whenever someone reads deeply, the whole brain lights up on an fMRI machine.

These days, people like me constantly practice scanning and scrolling. My phone reports that I do that for more than five hours every day. We reinforce this skill and habit, and our devices are cleverly designed to encourage it further. On the other hand, people like me are losing the habit of deep reading, and our devices discourage it.

Maryanne Wolf’s interview did not exactly alert me to this problem, because I have been explicitly worried about it for several years and I try to counter it. But Wolf and Klein offer a lot of relevant detail and context.

Why should we care? Scanning has many practical benefits, but it promotes confirmation bias (looking for scraps of information that we already agree with) and it is addictive. To feed this addiction may require more confirmation and more excitement–pungent details that reinforce what we already believe. Looking for these rewarding tidbits is like running on a treadmill.

On the other hand, deep reading may teach empathy and broaden the mind by exposing us to someone else’s perspective. Even if deep reading doesn’t educate us, it is still worthwhile. A life should not be completely filled with activities that prepare us to conduct other activities later on. The material of life is time, which should be spent in intrinsically valuable ways–or else, what’s the point of it all? Becoming immersed in a well-crafted fictional or historical narrative (or an elaborate argument) is one of the intrinsically valuable ways of being.

I’d have liked to hear Maryanne Wolf talk about comparable activities. In the interview, she mentions daily meditation and listening to music, and she models an in-depth dialogue with Ezra Klein. To that list we could add performing and composing music or dance, deeply studying works of visual art, making art, tinkering with machines, closely observing nature, and prayer. Some of these behaviors are older than reading and may be less susceptible to being distorted by new technologies. (One of Wolf’s influential points is that reading developed long after language did. Reading is not hard-wired, and people have constructed it in many different ways already.)

I suspect that the close observation of human-made visual objects affords many of the same advantages as deep reading and is threatened in the same way. Just as we scroll text, so we scroll images–risking our ability to see pictures closely. Close attention to works of beauty is a learned skill, and it is affected by the medium and context. It is, for instance, much easier to stare at a painting on a wall of a museum than on one’s phone.

I have great respect for serious meditation, but I am afraid that some versions may function as short-cuts, almost like apps that promise brief relief from the constant flow of information. To meditate seriously can enhance empathy and equanimity and is arguably an intrinsically valuable state of being. But why would we expect that five minutes of listening to one’s own inner voice (or to a recording of someone else) would provide the kind of expansion and “flow” promised by a major novel? We know that a novel will take many hours to read. This time commitment is a benefit, not a cost.

I generally presume that technological change was more rapid in the richest countries of the world between 1800 and 1970 than it has been during my lifetime. Industrial tools transformed life and nature during that period, and the pace has actually slowed since then. However, technology may have changed reading in a more dramatic way in the last decade than it did before. Klein confesses that, as a father of young children, he is often distracted by his phone. That couldn’t have happened to me in the first decade of the 2000s, because I owned no wireless devices. And for our kids (who are still young adults today) the only screens that could compete with books were the TV (with no streaming services) and a desktop computer. Books easily held their own against these possible distractions. I sympathize with parents and children alike if they can no longer concentrate on printed texts.

For me, deep reading (to whatever degree I actually obtain depth) is closely related to writing. My most recent post here was about The Tirukkural, by Thiruvalluvar, which I read too distractedly and disconnectedly but in an effort to read deeply. I don’t think I would have made it through that text or given it as much attention as I managed if I hadn’t begun to envision a written response as I read. The text began to confirm some theories I had formed about it, but it also challenged my theories, and as I read on, my mental draft evolved.

As the Internet age has progressed, my capacity to lose myself in someone else’s narrative has definitely weakened, to my deep regret. However, I can still become completely lost in the act of writing–unaware of how much time has passed or even where I am sitting while I type. For me, deep reading almost always involves writing, as does the close inspection of a work of visual art. I type quickly (albeit with two fingers), but I revise constantly. WordPress tells me that I saved 24 different drafts of the short post on the Kural. Revision is a process of listening to oneself, which can be solipsistic, but I am almost always writing about what other people are saying or have said. In that sense, I think writing is a process of empathy–at least at its best.

It’s possible that I need the idea of an audience (even the possibility of one reader) to motivate writing. That is probably unwise; we should be more self-reliant. Still, writing works for me as a partial path back to serious listening, and we all need one path or another toward that destination.

See also: “signal” (a poem on these theme), “a Hegelian meditation,” “Hilary Mantel and Walter Benjamin” and “information, news, and meaning” (from 2016).

The Kural

The Tirukkural (or Kural, for short) by Thiruvalluvar is one of the acknowledged highlights of the Tamil literary tradition, which spans 25 centuries. The new English translation by Thomas Hitoshi Pruiksma has been highly praised, and I recommend it.

I usually find “wisdom literature” (didactic, aphoristic poetry) hard going, regardless of its background or main teachings. But The Kural is widely reported to be subtle, paradoxical, allusive, and lovely in Tamil, and Pruiksma’s English has those virtues. For instance, here is a paradoxical verse about renunciation:

Hold to the hold of one who holds nothing—to hold nothing
Hold to that hold [350]

And here is an example of a memorable metaphor:

Riches attained by those without kindness—like milk
Soured by its jug [1000]

I don’t know another unified poem that encompasses ethical directives (part 1), advice for monarchs (part 2), and erotic verse (part 3). The whole poem concludes with a section on “Sulking and Bliss,” which recommends playing hard-to-get. The narrator is never identified, but part 3 seems to weave together the voices of two lovers, their friends, and other characters, almost like a drama:

Though he’s done no wrong pulling back 
Brings him closer [1321]
...
Even free of wrong there is something in keeping 
From my love’s soft arms [1325]

Sweeter than eating—having eaten—sweeter than loving—
Sulking in love [1326]
...
Sulk my bright jewel—and may our night
Of pleading be long [1330]

The text was probably complete by 600 CE. There’s a long tradition of identifying Thiruvalluvar as a Jain, although many other religious traditions (including, implausibly, Christianity) have claimed him. David Shulman reminds us that we know nothing about the author, even whether a single person wrote The Kural. (Almost certainly, the text incorporates numerous quotations.) Shulman writes, however, that the milieu is the “mobile world of the [South Indian] city, with its face turned toward international seaborne trade and also toward heterodox religions, like Buddhism and Jainism, carried throughout South Asia and beyond by wandering monks and holy men.” Furthermore, the text largely avoids the kinds of claims that typically divide religious traditions, such as the identities and roles of deities or the origins and end of the world. A Buddhist, a Shaivite, or a Stoic could embrace The Kural, and that may be intentional. After all:

Delivering the complex simply and discerning
What others say—that is knowledge [424]
...
Those who can’t speak a few faultless words
Love to speak many words [649]

In the sections on personal ethics and the good life for regular people, The Kural advocates what Owen Flanagan has called (writing about Buddhism) “equanimity-in-community.” We should cultivate inner peace by restraining desire and craving. But we should use everyday ethical interactions to fill the space that might otherwise be occupied by those vices. The Kural emphasizes hospitality, generosity, friendship, forgiveness, nonviolence (ahimsa), “husbandry” (in the sense of cultivating one’s land and animals), and family. I didn’t pick up anything about yoga, meditation, or ceremony and ritual. Instead, passages like this evoke sociable, generous members of communities who are not overly concerned about their individual desires:

A well of abundant water—the wealth of the wise
Who love the world 

A tree bearing fruit at the heart of town—wealth
In the hands of good people [215-6]

The implied reader is generally male, and the division of roles is patriarchal, but we can modify the advice to be more egalitarian. The text charts a middle way between pleasure and renunciation. An adherent to a Hellenistic philosophical school, such as Stoicism or Skepticism, could endorse much of The Kural, except that nonviolence is more explicit and prominent here than in late Greek philosophy.

The long middle portion of the book–on leaders, politics, and governments–belongs to the “mirror of kings” tradition: encouraging rulers to be responsible and moderate. Although The Kural strongly urges nonviolence and vegetarianism as components of personal ethics, it depicts good leaders as honorable and effective warriors. Some of the advice here is about how to win wars and retain power.

The third part comes as a surprise, because it is suddenly about ardent sexual desire, which had been criticized earlier. The style is more lyrical now, and the speaker is sometimes female.

Apparently, in classical Tamil love poetry, the lovers wake up under separate roofs, spend the day together (perhaps illicitly), and part unwillingly at twilight, which is a confusing time of shadows and dimness. In this verse, the “it” is passionate desire:

At dawn it buds—all day it swells—and at dusk
It blossoms—this disease [1227]

And here the (presumably female) lover resents the evening but tries to summon some empathy for it:

Is your husband hard-hearted like mine—bless you
You wretched bewildering evening [1222]

Although love is a “disease” that causes much sighing and suffering, surely the conclusion of The Kural celebrates it.

See also all that matters is equanimity, community, and truth; Buddhism as philosophy; on philosophy as a way of life; Odin on the tree.

dialogue and de-radicalization

Some people argue that the deep problem with US democracy is polarization. I have some doubts about that thesis.* However, let’s assume it contains at least some truth. One possible remedy is direct: recruit people from opposite sides of our political divide to engage in dialogue so that they develop empathy and perhaps discover some common ground.

This remedy implies a moral equivalence between the ends of the spectrum, which I cannot endorse at a time when one end is flirting with fascism. It may imply a bias toward the political center. And it asks people who are targeted by hate to participate in encounters that may be difficult or even dangerous for them. I appreciated Stanford Prof. Hakeem Jefferson’s response to an experiment that brought representative Americans together across ideological divides:

Fair enough, but then how should we go about de-radicalizing people? In a report for the Democracy Fund, Andrew Blum assembles evidence from international sources that support eight types of intervention:

  1. Assistance to individuals who want to exit from violent-extremist groups
  2. Targeted outreach to individuals who are at risk of extremism
  3. Voluntary codes of conduct for political and community leaders and media figures
  4. Intergroup engagement
  5. Setting norms against violence in existing groups
  6. Peace education
  7. Documenting and tracking acts of political violence
  8. Improving police-community relations

Number 4 on this list encompasses dialogues between people who hold strongly opposing views. Thus dialogue is one of several strategies for de-radicalization that have empirical support. Blum argues that many of these approaches should be combined in a coordinated way, and he offers examples of communities, like Medellin and Oakland, that have done so.

Similarly, john a. powell argues that dialogue (or more precisely, “bridging”) is a remedy for toxic polarization, but only if the process attends to deep inequalities. People should not be asked to talk under conditions of oppression.

We should address all forms of violent political extremism. In the USA today, I think a large majority of the people who would meet a neutral definition of violent extremists would be right-wingers, but if there are left-wing extremists (or centrist ones), they need attention, too.

I encountered both sources cited above at an excellent meeting of the Kettering Foundation. See Andrew Blum (2021) The Costs of Political Violence in the United States: The Benefits of Investing in Communities, Democracy Fund; and john a. powell, Overcoming Toxic Polarization: Lessons in Effective Bridging, 40(2) Law & Ineq. 247 (2022), DOI: https://doi.org/10.24926/25730037.645.

*class inversion as an alternative to the polarization thesis; affective polarization is symmetrical; the “America in One Room” experiment etc.