Hierarchies of Actualization and Mission Driven Creativity

Hierarchies of Actualization and Mission Driven Creativity Hierarchies of Actualization and Mission Driven Creativity Carol Simpson May 4, 2012 Power of Partnership Professors Riane Eisler, J.D. & Susan Carter, PhD C.I.I.S. HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 2 Abstract This paper begins by examining domination as something human beings have “inherited" through recursive processes that can potentially be altered through creation and implementation of new myths. Applying Riane Eisler's model of "hierarchies of actualization" to the concept of egalitarian mentorship and mutual empowerment (based on giving and caring), there follows a discussion on how when such ethical considerations are present, creativity flourishes as do conviction and human capacity. Driven by a heightened sense of mission toward the happiness of humanity as taught by exemplary mentors, human beings become more capable of inspiring and enhancing their own lives and those of others. Exploring the partnership template in my own daily life, I conclude with how I see myself modeling partnership in the future. Examining my own lived-embodied experience and how it has brought me to value life as well as discover in music and my voice a powerful vehicle for delivering my message, I propose to contribute to an evolutionary consciousness that can ultimately transform myths of fear and domination to myths of life and partnership. HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY Hierarchies of Actualization and Mission Driven Creativity From Domination to Partnership: the need for Cultural Transformation I am beginning to talk to everyone I know, family, friends, colleagues, doctors, store merchants, my daughter’s teachers, and parents of play dates –to anyone who will strike up a conversation. I am bursting with enthusiasm and new confidence about my role as a change agent in the shift from domination to partnership. It is a language that requires creative adaptation; a tone and style customized to each unique situation and dialogue. My heart and passion however remain consistent no matter my audience. It must be with this they are resonating. 3 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 4 Everyone is receptive and has something to share. My local Malibu community of friends and acquaintances, even the wealthy, are part of a dialogue which unites differences. I am less judgmental of a group who has at times appeared aloof, snobbish, apathetic and superficial. I now see the possibility of a conversation of mutual human empowerment. To rethink the imbalance in male and female roles is something everyone seems to be seeking. Most view it as I do: a cutting edge way of looking at everything. I am inspired by the thought that based on the predominance of entertainment people in these dialogues, a future movie or TV show could materialize from our conversation. I have little time for political activity as a mother and doctoral student but everything begins with friendship. My work for now is to build trust and shine with my newfound philosophy. The other night, I attended an S.G.I. (Soka Gakkai International) Buddhist dialogue on the topic of “cause and effect.” I asked everyone the question “If, according to the law of causality, the moment we do something, say something or think something, an effect is registered in the depths of our being and as our lives meet the right circumstances, the effect becomes apparent, what did Josei Toda mean when he said, ‘The workings of life are what actually cause human action’ and ‘neither emotion nor reason really initiate action’ but ‘conflict between the two shows there is still some aspect we haven’t considered [which] leaves us at a loss as to what course to take’ (Ikeda, 2004)? I wondered if there were some latent cause, a natural rhythmic flow that could manifest effects in the maintenance and function of life’s inner harmony. The answers came flowing forth spontaneously from the participants hearts. The metaphors of a farmer and gardener were compelling. “The oak tree will not germinate and produce another tree without the appropriate circumstances and those must include the optimal amount of water, sunshine, and fire for the HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 5 acorn to sprout another young sapling” explained the farmer. Then the gardener explained, “Trees have symmetry and create a mirror image underground, the physical structure of the roots mimicking the surface branches. If you want a tree to expand its branches sideways, you water the outer periphery of the ground where those roots might appear and if you want it to grow taller, you water the middle.” If I want to see an effective change in the growth from domination to partnership, I must contribute to the “appropriate circumstances” in a way that establishes harmony between emotion and reason and is based on the cultivation of wisdom. If I want to see an expansion of humanity toward systems that are egalitarian, based on “mutual responsibility” (Eisler, 2007, p. 218) and “mutual respect, mutual accountability, and mutual benefit,” (p. 95) then I must water not only the middle, beginning with myself, but the periphery, or external world, and most of all the areas that may seem to be accounted for, because they are so close to me, but warrant my utmost care. My own child, moreover, every child and young person I encounter is a great messenger of the future and therefore accords my undivided attention and deepest respect and reverence. These are the fragile buds that will blossom in the sun of my compassion and the water of my wisdom, springing forth as the precious and resplendent flowers of my own deep inner transformation. How can I align myself with the internal harmony to reflect an outer world sustainable and enhancing of both my own life and humanity’s? It is clear that synonymous with harmony is the movement from domination to partnership, or what Eisler calls “a balancing of individualism with love,” “the normative goal of ‘harmony with, rather than conquest of nature,’” and “the reassertion of a more feminine ethos” (Eisler, 1988, p. 196). This rhythm and syncopation of human interaction that equally values and provides comparable sustenance to both halves of HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 6 humanity is none other than the harmonious activity of egalitarianism, trust and mutual empowerment. The dialogue that produces human activity is based on a “greater ego,” one that equally encompasses both self and other and is grounded in the understanding that personal happiness does not exist in a vacuum but only comes about when we care and take action for the happiness of others. This and only this is the means toward achieving a society where all life, men and women alike, are included in the quotient for sustainability. I am struck by the obvious role of dominator systems in creating “artificial scarcity” through politics and economics that value and perpetuate overconsumption, wastefulness, and exploitation. War and/or preparation for war, environmental abuse and destruction, and failure to invest in high-quality caring and caregiving human capital are the sources of such underlying scarcity that neither political nor economic solutions can address; for it is scarcity in caring and upholding of the inherent sanctity and dignity of life that form the deeper basis. As revealed in The Chalice and the Blade, it is the dominator system prevalent in the post gylanic, androcratic civilizations that have increasingly reinforced its devaluation (Eisler, 1988). Only a cooperative society based on the model of partnership can ennoble and sustain life. Dominator/fear and force based top-down ranking has led to the unequal distribution of wealth of which women and children are the greatest victims (Eisler, 2007). Even though we often hear staggering statistics on poverty, we need to hear and read them again and again and view them in relationship to their significance to the dominator/subordination paradigm. Without this perspective, there is no way of seeing these as more than mere “statistics” (Eisler, 2007). The statistical evidence Eisler presents in The Real Wealth in Nations is astounding enough, but the 2010 Census Bureau’s Brookings Institution data shows a vast increase since her publication. Idaho and Rhode Island were approaching the ranks of states with high child poverty in 2011, HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 7 bringing the number of high-child-poverty states to 27 with rates close to 25% (one out of four) nearly doubling the number of states since before the recession (Albero, 2011). A key point to remember is that in the United States, “woman-headed families are the lowest tier of the economic hierarchy” (Eisler, 2007, p. 126; Sherrer, 2001) and “women represent 70 percent of the 1.3 billion people in our world who live in absolute poverty” (Eisler, 2007, p. 124; UNIFEM, 1997). A 2009 consensus found that 29% of young children (under the age of six) in rural America are living in poverty, even greater than 1 in 4 (Mattingly & Stransky, 2009). This correspondingly suggests that the statistic on women has likewise risen incrementally. Viewing these statistics from a wider lens, I see domination as something human beings have “inherited,” evolving through the myths and value systems that have supported “haves and have nots” through a systematic power structure based on fear and subordination. The means for creating transformation lies deeply embedded in what Eisler has termed the fourth cornerstone for building a partnership society: “the cultural beliefs, myths and stories that support partnership” (Eisler, 2003, p. 113). How will I contribute to its discourse and reconstruction? A Question Arising from Exploration of the Partnership Template in My Daily Life In response to my friend and colleague’s astute question regarding a Likert scale study created in a Methods course on “partnership in blended online learning communities,” I wrote and posted a brief explanation entitled: “Hierarchies of Actualization” to her online Transdisciplinarity class journal (Eisler, 2003, p. 70). She had asked if the professor’s having responsibility for creating trust in learning environments wasn’t problematic: “Doesn't the responsibility given solely to the professor create a kind of hierarchy” (E. Greenhouse, personal communication, Mar 8, 2012)? My post read: HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY What I'm learning in Riane Eisler’s Power of Partnership class is that some hierarchy is valuable; just not domination hierarchy. Eisler's model is something she calls ‘hierarchies of actualization’ (Eisler, 2003, p. 70) and is based on empowerment, equality and partnership. In The Real Wealth of Nations: Creating a Caring Economics, Eisler proposes: To maintain rankings of domination, caring and empathy have to be suppressed and devalued, beginning in families and from there to economics and politics. This is why one of the foundations for a caring economics consists of beliefs and institutions that orient more to the partnership system. The partnership system supports mutually respectful and caring relations. There are still hierarchies, as there must be to get things done. But in these hierarchies, which I call hierarchies of actualization rather than hierarchies of domination, accountability and respect flow both ways rather than just from the bottom up, and social and economic structures are set up so that there is input from all levels. Leaders and managers facilitate, inspire, and empower rather than control and thereby disempower. Economic policies and practices in this system are designed to support our basic survival needs and our needs for community, creativity, meaning, and caring - in other words, the realization of our highest human potentials (Eisler, 2007, p. 30)… [The primary difference is that] …leaders and managers in hierarchies of domination give orders that must be obeyed; leaders and managers in hierarchies of actualization seek [italics added] and consider input from others (Eisler, 2007, p. 117). 8 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY For me, the key word here is ‘seek’ because it includes the notion of mutual respect, mutual accountability and yet, much more. In this case, it is the seeking of each other that creates mutual respect. The professor as mentor which I think describes this kind of relationship must have as their sole desire the student surpassing him/her and carrying on as successor, thus “taking it beyond” what the professor has shared. It is a very compassionate relationship and has nothing to do with superiority or being "on top" but just the role or responsibility of mentor. This role of mentor, without the seeking student, ceases to exist. Therefore, the professor or mentor does everything to create that desire or passionate inquiry in the student. The moment learning is stifled the teacher/mentor must self-reflect and thereby regenerate the learning atmosphere, increasing levels of trust, and thereby transforming things back toward optimal learning. It is not a matter of inequality, simply a matter of mission. I recently heard a term on NPR that reminded me of this. ‘Mission driven creativity’ is used in business as was apparent when I ‘Googled’ it. I like what this set of words conjured up, allowing for a much deeper meaning than was perhaps intended. For example, one business claims, ‘Creative Energies is a mission-driven business, one defined by a sense of purpose other than simply making a profit’ and continues by saying that the ‘The more people, homes and businesses we serve, the more widely renewable energy technologies will be utilized’ (mission driven, 2012). They are in essence promising to try as much as possible to renew, recycle and reuse. Similarly, the relationship between teachers and students is a creative process that is hopefully not profit-oriented (although this is the problem of modern education) and 9 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY is at best grounded in the sense of purpose or mission of rejuvenating and improving life and the future vis à vis one's students who renew, recycle and reuse (adding their own unique input to the mentor's teachings) while always going back to the original mentor's teachings and reusing those as they are then passed on to the next student. This becomes a recursive process that is transmitted to future eternal generations. The teacher and successors, generations of both past and present, serve as mission driven creative messengers of the future. Eisler notes that the hierarchy of actualization “view of power, stereotypically associated with the ideal of the caring mother, is gaining currency, [and] reflected in today's leadership and management literature, where we read that the good manager is not a cop or controller but someone who inspires and nurtures our highest potential” (Eisler, 2007, p. 115). She draws from the feminist authors Carol Gilligan and Nel Noddings: Noddings argues that caring should be a foundation for ethical decision making because care is basic in human life and all people want to be cared for. She challenges the moral theory of the famous philosopher Immanuel Kant, who held that it is only through reason that we can control our natural selfish impulses. Noddings asserts that real morality is based on our inherent need for giving and receiving care and on our capacities for empathy (or as she puts it, sympathy). One of my aims is to show how and why economic rules and policies have blocked the expression of this basic human need and what is required to move to an economic system that has as its aim promoting both human survival and the development of human capabilities, including our human capabilities for caring, meaning, and selfactualization” (Eisler, 2007, p. 238). 10 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY In Buddhism, it is believed that teachers and students are born together lifetime after lifetime. It is a relationship of cause and effect. It is not thought to be a happenstance occurrence. Once again, it is founded in “the workings of life.” Whatever you taught me in previous lifetimes, I will teach you again and vice versa. We continually exchange roles throughout the eternity of life. It is a symbiotic relationship and one upon which we are mutually dependent as viewed from the Buddhist principle of “dependent origination” or dependent causality (Ikeda, 2003a, p. 19; Simpson, 2011, p. 6). The Buddhist term “dependent origination” is similar to the idea of interconnectedness or the symbiotic nature of life (Ikeda, 2003a, p. 19; Simpson, 2011, p. 6). Ikeda explains: “The relationship between mentor and disciple can be likened to that between needle and thread. The mentor is the needle and the disciple is the thread. When sewing, the needle leads the way through the cloth, but in the end it is unnecessary, and it is the thread that remains and holds everything together” (Ikeda, 2003b, p. 135). This relationship may seem to contradict those relationships where as educators or leaders we at times find ourselves with students or those with whom we have difficulty, people who may even pose as our enemies. However, the roots of such feelings are in the misconceptions of life as finite; confusing the abstractions and differences of ideology with an opportunity to reunite with people from whom we may have something to learn. This is in accord with Buddhism which postulates that those we meet (and this could even extend to war zones) could have once been close family members. The Buddhist law of causality makes such notions not only 11 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY possible but part of the more complex symbiotic ‘karmic nature’ of relationships. According to Ikeda, it is the abstraction in ideology that can overwhelm even the ties of love between parent and child (Aitmatov, 2009; Simpson, 2011, pp. 44-45). In the spirit of true mentorship through caring and empowerment, Eisler calls for “policies that promote a shift to hierarchies of actualization in all structures, from families and schools to businesses and governments” (Eisler, 2007, p. 219). She understands that “caring economics” is like the title of her most recent book, The Real Wealth of Nations, and only when policies promote caring as a core cultural value do values and structures reinforce each other. She states: “As family, educational, business, and government structures shift from hierarchies of domination to hierarchies of actualization, democracy moves from rhetoric to reality. Trust, dignity, and creativity flourish” (Eisler, 2007, p. 159). Eisler’s premise, like Ikeda’s premise, reminds me of the sustainable symbiotic relationship between caring for others and self-actualization, one that must be based on a clear ideology versus some abstraction of ideology. This symbiotic essence of life is captured in the beautiful metaphor and title of her book The Chalice and the Blade, where the chalice, “an ancient symbol of the power to give, nurture and illuminate life” (Eisler, 2007, p. 115) represents the “partnership” or “caring” relationship, one which is in the words of Eisler “congruent with the direction in evolution toward greater consciousness” (Eisler, 2007, p. 233) (Copied from Simpson, 2012b). How I See Myself Modeling Partnership 12 HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 13 As a Nichiren S.G.I. Buddhist practitioner of thirty years, I have come to see that in general, the people around me reflect my state of life. My personality and preferences are mirrored in the actions and attitudes of others with whom I come into contact. There are also times when I am in a situation that appears to reflect some lower element in society and where I am provided the opportunity to see and speak out against an injustice. One day, when I was a public high school teacher teaching French in a Los Angeles inner city school, I saw a crowd cheering a fight around two young girls. Just hours before, some armed gang members had come to my classroom back door (I couldn’t see the guns, but hands were in pockets and students later assured me they were “holding.”) They announced that they didn’t want any trouble, “just homeboy,” pointing to my new student from New York City seated near me up front. I ran out the front door yelling “Help, we have students here who are threatening a student.” To the amazement of the class, the gunmen dispersed. Something in my life came forth that was more powerful than the cowardice and fear that prompted the intrusion. A week later, another gang war between two girls ensued. Fortunately there were no weapons. Through screams, I distinguished the sound of a head cracking against the cement, thrust down by the person on top. I literally roared my way through the thick crowd, yelling to the two girls to stop immediately. I could not believe the sound and force of my own voice. They looked up in shock. "Why?" one asked. "Because I am a teacher and I said so," I replied calmly. They stopped long enough for one to run away, while the other talked to me and ultimately agreed without threat or coercion to check for injuries and make a report. This time, I was told they’d had knives and the gang wars continued outside the campus later that day. I have found that to those who are consumed by greed and lust for power, the selfless and benevolent will be seen as conniving and scheming. Likewise, those who are considerate and HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 14 stand up for injustice are often accused of publicity stunts. This is another aspect of domination “politics” that has led me to conclude that it is at times indeed a great honor to be criticized inasmuch as a disgrace to be praised by fools and we must above all follow our hearts. My life will become a living model of partnership. To that extent, I must continuously ask myself how can I become more inclusive of both sexes, and through example inspire and empower my environment toward caring, mutual respect, mutual accountability and equality, especially considering women whose lives inevitably entail multiple responsibilities and tasks all too easily overlooked and undervalued. I must speak out and take action within the organizations and structures with which I’m associated, exerting my influence to make others aware of partnership: within my own family, my school, my daughter’s school and community, and the greater network of local and worldwide organizations of which I am a member and leader. It is in these places that I have chosen my “mission driven” work and where I am most able to contribute. Yet, embodying the partnership model will be possible only to the degree that I selfreflect and courageously and diligently aspire toward continuous self-transformation. Elizabeth Grosz’s Embodiment Theory distinguishes between “inscriptive” and “the lived body,” the former serving as “a site where social meanings are created and resisted” (Leavy, 2011, pp. 40-41). Grosz explains “The body is not outside of history, for it is produced through and in history” (Foucault, 1976; Bordo, 1989, Grosz, 1994; Leavy, 2011, pp.40-41). The “lived body” is “the condition and context” through which social actors have relations to objects and through which they give their information (Leavy, 2011, pp.40-41; Grosz, 1994). The body becomes a tool through which meaning is created as in the “enfleshed knowledge” of pregnancy (Leavy, 2011, pp.40-41). This new holistic and process-oriented approach suggests research that attends to issues of power and emphasizes diversity and experiential knowledge (Leavy, 2011). HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 15 The power of music is likewise a great historical force in evolutionary consciousness. I would contend it has the power to alter some of the genetic code data that has kept humans in rigid “androcratic hierarchical social structures” “which imprison both halves of humanity in inflexible and circumscribed roles” that are “quite appropriate for species of very limited capacity like social insects, but highly inappropriate for humans” but “at this juncture in our technological evolution…may also be fatal” (Wiener, 1950; Eisler, 1988, p. 173). Events do not become memories without people whose memories are often accompanied by feelings hard to describe to others. Daisaku Ikeda calls such memories the “lyrics of human history” that give “eternal life to memories” (Ikeda, 2004, p. 1096). Eisler’s references to the female body imply great hope as powerful metaphors and symbols for new myths and beliefs. She describes early Paleolithic findings for example, those of Leroi-Gourhan of “vagina-shaped cowrie shells, the red ochre in burials, the so-called Venus figurines and the hybrid woman-animal figurines” that can no longer be “dismissed as monstrosities” but “all relate to an early form of worship in which the life-giving powers of woman played a major part” (Eisler, 1988, p. 6). As a woman who so desperately wanted a child, who for fifteen years went through repeated disappointments and crisis: three miscarriages, (near death in one), several failed adoptions and thousands and thousands of dollars spent on failed fertility procedures, at last, life finally enabled me to become pregnant and give birth to a beautiful daughter. Through this experience, I have developed such a renewed appreciation and deep gratitude for my child, motherhood and life in all its forms. It taught me to appreciate the deep bond between mother and child, a bond that has grown correspondingly with my own mother since. HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 16 An integral part of my passion as a dancer, musician and educator of youth is my memory of the ever youthful joy of nurturing new life and the compassion I have learned through motherhood in all creative expression. The essence of these modalities has always been the “feminine.” Whether belting a jazz or blues tune, writing song histories in vocalese tribute, in performance, or the “body in audience” these are my transformative processes and part of how I perceive myself making my greatest contribution to new myths and beliefs. It is through our heart that people sense and experience our presence. Through imparting and sharing heart to heart, life to life bonds, I will reach out and bestow the joy and legacy of partnership. Ikeda proposes “Events do not become memories by themselves. They are made so by the people…memories are probably accompanied by feelings of fondness hard to describe to others. Perhaps such emotions can be called the lyrics of human history, and it is exactly this lyricism that gives eternal life to memories” (Ikeda, 2004, p. 1096). My desire to share music, dance, writing and all forms of art is my great historical power and contribution in the evolutionary consciousness and genetic decoding of our species. Bessie Smith’s belting cry for liberation from the recordings of my mother’s old jazz collection, the operatic voices of the Gershwin album soundtrack to Porgy and Bess and the live Swan Lake performance of the Ballet Russe de Monte Carlo, all nostalgic recollections of my childhood, remain imprinted in my being as creative forces that continue to drive me toward the actualization of my life mission. They have become the foundation for my passion to contribute to the culture of partnership and caring. HIERARCHIES OF ACTUALIZATION AND MISSION DRIVEN CREATIVITY 17 References Aitmatov, C. and Ikeda, D. 2009. Ode to the grand spirit: A dialogue, echoes and reflections, the selected works of Daisaku Ikeda. London: I.B. Tauris. Albero, J. (2011). 25 States have high child poverty rates. Salisbury News, December 29, 2011. Retrieved from http://sbynews.blogspot.com/2011/12/25-states-have-high-child-povertyrates.html Bordo, S. (1989). 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