ATTEND GAIA STORYTELLING
FUTURES?
Join us at the GAIA Storytelling Futures in Germany 2020
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GAIA STORYTELLING FOR GAIA LEADERSHIP – Berlin, 15-18 APRIL 2020
600 euros for participants, 300 euros for students including PhD students
Gaia Storytelling Event!
Welcome back to the age of Gaia. Yes she is still here. And she is beginning to kick back reminding us that she is the mother of all life on earth. If it was not for her, we wouldn’t have something called communities, societies, cultures, politics or even economics. If it was not for her, there wouldn’t be storytelling, leadership, corporations or organizations. Gaia is life itself. Water flows through her veins. She creates the air that we breathe. She is the mother of flora, fauna, insects, animals, fish and indeed all life on earth. She is multispecies storytelling. We are creating a Gaia storytelling event for leaders, politicians and other decision makers.
Gaia Storytelling for Gaia
Leadership in Berlin
Dear participant, we are looking
forward to have an inspiring time with you. The 17
sustainable development goals (SDGs) have actualized that
science, ancient wisdom
and spirituality have
to come together again in our leadership and political
practices. Gaia storytelling for Gaia leadership denotes
our way of reconnecting leadership, business,
organization, politics and education with people, our
inner voices and what sustains life in all its wonderful
variations. Gaia storytelling is the ancient wisdom that
storytelling is the only true political action and that
true storytelling takes place in the midst of and relies
on the cycles of life, Gaia. We offer conceptualizations
of what sustainability
is, how we can work
with our selves to find the true values of life, how
we can embed Gaia in the material practices
of organizations (product design, production, procurement
and waste management) and how we can can create creative
spaces for collective politics. These topics are
collected in a model true storytelling, body work and
translations of the SDGs into material practices of
organizations. Through these concepts and steps we are
able to guide you through a holistic approach to
accomplish sustainable transtions in your lives, and the
organizations and societies you are part of.
Framework
for Gaia storytelling in Berlin
Four
keywords are essential for program: natality, personal rework,
material
practices and politics.
Natality is
the ground principle of sustainability: the principle
of rebirth and of multispecies storytelling as the
foundation for rebirth and of the eternal recurrence.
I think we should employ in simple ways Latour’s work
on the distinction between Gaia and the
Globe and
introduce the Gaia hypothesis/principle here. It is
powerful to illuminate that we call human time and
space is of Gaia and not the other way around.
Personal rework
is the work with personal stories. I think we have a
number of contributions here. In my
current Gaia storytelling work I am inspired by
Latour’s notion of being “grounded”, making the world
“flat” and us the vortex metaphor to try to illuminate
the different life processes unfolding differently
around us with a different speed and intensity and
with different consequences concerning the life
processes of Gaia: water use, air, plastic and other
resources for instances. In organizations we can say
that the problem concerns the way the life processes
of processes of finance, production, people and so
forth are inconsistent with the life processes of
Gaia. Mapping out these relations in a practical way
is critical for Gaia storytelling.
Latour
talks about moving people from material-discursive
practices organized around the axis local/global
towards a grounded terrestrial beingness, a
fundamentally different and progressive kind of
discourse and storytelling. It is this kind of rework
on both a personal and collective level which I see as
important for Gaia Storytelling. In regard to the
personal rework we also have some important concepts
and tool in protrepsis
and body
whispering. The can both be seen as important
for listening to inner voices of body in terms of what
is right and what is wrong.
With material
practices I refer to the practices of the
organization and thus the technologies for using and
manipulating resources and create something different
from these resources. Technologies refers to the
crafts, skills and judgments of people and the use of
material objects and artefacts. Here we become very
material but I think we need to. To much ethics has
been focused on the personal and not the material. But
we need to know about the spacetimemattering of
material practices. Sustainable management is also
about time, space and matter. And the metaphor of
being grounded with the different life processes
spinning around is probably because we can illuminate
the misalignment between corporate practices—finance,
production, resourse use, product life cycles, water,
air and so forth—and Gaia cycles of life. I think we
can use material
storytelling to map these relations in a
three-dimensional way and to make the move from the
personal to the material and collective.
Finally
politics
refers to the organization of the collective
spaces in which managers and other change agents
can make alliances and make things happen. I think it
is important to consider both standing gaialogical
spaces between private, public and plural sectors of
society and spaces within organizations. Here we are
talking about institutionalizing and initiating
changes. Arendt’s terms the public space and the space
of appearance is of course important here because it
denotes a space that is common for us all and is thus
a space where we handle what is common for us all.
What is it that we have most in common other than Gaia. The
water we drink, the air that we breathe, the life that
we all depend on and so forth. We cannot leave that
responsibility to companies or to politicians as we
have seen in the Trump case and Scott Morrison case.
Gaia storytelling has several purposes and methodologies. Gaia storytelling is about thinking. Thinking is the deep meditation that connects body and mind. Through thinking a state of bodymind is reached in which this thinking flows through the body and to the mind. In this bodymind state we feel the eternal recurrence of all species flowing through us. Every day is a new beginning. Every day is a miracle in which the whole world is recreated in each and every one of us. Being in a state of bodymind is to be answerable to this world. The deep thinking that leads to this state of oneness is to have a “gaialog” with oneself. We believe that sustainable leadership requires having a gaialog with one self.
Gaia leadership is to put the bodymind into action. Gaia leadership happens through storytelling through which we disclose our intentions, interests and motivations in engaging with shareholders, stakeholders, communities and citizens. Gaia leadership can only happen through collective action and requires courage; a “leader-warrior”, who knows that truly living organizations like living organisms only live because of seeds planted and nourished by the cycles of nature, cultures and communities. A leader-warrior wants to create a happy, gay, and rich intellectual and cultural life. She creates this happy life by turning poverty, hunger, social problems, water, air, land, life into the very mission and vision of the corporation instead of ignoring them. She knows that she needs new technologies and material practices to accomplish this aim. She knows, she needs to create other work spaces to achieve the kind of holistic living and agency from people that philosophers think we have lost to capitalism. She knows that friendship is one of the most life-giving activities for companies. And she knows that we need to have gaialog circles between actors all along the potentially vast scope of strings of relations that make companies.
We meet four days in Berlin April 2020. The city of Nietzsche, Goethe, Schiller, Bach and other great philosophers, artists and musicians. The city that was the cradle of democracy in Germany. The city of the eternal recurrence and the city of life giving activities. Weimar is a vibrant city full of history and life. Villa Ingrid is vibrant and full of history and life. We will perform bodymind therapy, material storytelling, true storytelling and -making, and Gaia theater in order to put you in that state of bodymind and bring out the warrior in you. We will provide space for the gaialog with oneself and for enabling gaialog circles across the scopes of different timespaces. We are:
Norman: Weimar storyteller, host and owner of Villa Ingrid
Julia Hayden: bodymind therapist and Princess Gaia
Anete M. Camille Strand: Material storyteller and associate professor at Aalborg University
Jens Larsen: True storyteller and founder of OldFriendsIndustries
Kenneth Mølbjerg Jørgensen: Terrestrial ethics storymaker and professor at Aalborg University
David M. Boje: A shaman, true storyteller and professor at Aalborg University and emeritus at New Mexico State University.
AND COME TO EGOS 2020 IN HAMBURG FOR 'STORYTELLING A SUSTAINABLE FUTURE'
I did
an 'attachment' session with Maria and it was life
changing. It is a way to form secure attachment
during the insecure situations of changes in work
and Nature we are all experiencing. You can learn
more about Attachment Theory at this website.
Watch the YouTube
video by Dan Siegel M.D. on the
relation of Attachment Theory to the Planet. He
gives a brief overview of the 4 S's (Seen, Soothe,
Safe, & Secure) and how these ways of the
caregiver relate to our having three kinds of
Attachment (Avoidance, Ambivalent, &
Disorganized) that can explain why people avoid
climate change, are ambivalent about 6th
Extinction, and are disorganized in becoming a
steward of the Planet. And his video gives us a
way to understand the neurophysiology and biology
of the 'inner storyteller' how our cortex has 300
million years of evolutionary programming to
recognize immediate signs of threat. That cortex
sends neurotransmitter signals to the limbic
system of the brain to activate adrenaline
hormone, and this sets off the reactive responses
in the brain stem for our body to go into one of
the four F's (fight, flight, freeze, or
faint). This works in animal brains too. I
once put the wrong horse blanket on a mare. She
sniffed, caught the scent of a stallion that was
not there. Her limbic system shot adrenaline
everywhere, and here brain stem signaled the faint
response. In a nanosecond of smelling the wrong
blanket on her, she leaped, flipped upside down,
and landed on her back with all four legs pointed
in the air, completely fainted. The problem for
storytelling, is climate change, the degradation
of fresh water by pollution, etc. are not things
we can see the immediate threat by our cortex, and
so it is too easy to flip into denial,
ambivalence, and sit back and expect the status
quo to deal with something far off, like 6th
extinction, and shifts in Anthropocene weather
patters of drought and flooding.
I want to use Attachment Theory in a rather
radical way, by showing you how 'doomsday' (6th
Extinction, Apocalyptic) storytelling is related
to particular hormone and neuropathways associated
with particular kinds of attachment during times
of change, uncertainty, and restructuring of our
workplaces, and the Anthropocene we now live in.
And how to work on a different kind of
storytelling, not from the 'dark side of
communication' that can activate different
audience response. We need to work on Human-Gaia
attachment styles of care, love and stewardship,
because the majority of people have
Avoidant, Ambivalent, and Disorganized Attachment
and outright denial of climate change at a time
when we need to work together in societies to
bring about positive climate action of care and
stewardship.
We all know that the current
path humanity is on is not sustainable. Our safe
haven planet is no longer secure attachment. Dark
Ecologists tell us to do 'dark side storytelling',
and get beyond our romantic attachment because the
planet was never secure, and that there was no
equilibrium system, the whole is not greater than
the sum of the parts, and it is just another
Romantic Petrified Narrative if we cling to
spiritual Gaia, to treating our planet as a living
entity, in the face of the Anthropocene that
demands critical reflexivity on our blame, all the
human consumer and production activity since the
Industrial Revolution that has brought us into
this dire and dangerous situation.
I would like to suggest that we look more
precisely at 'storytelling science' (Boje &
Rosile, 2019) and how the brain reacts to a seen
threat that is immediate and one that is unseen,
invisible, that sneak up on you, and its too late
to respond. More than that, how we can use
storytelling to develop our awareness of presence.
(Siegel, 2018). To have 'presence' in our
storytelling means using it to develop the
audience's open awareness, 'receptive
awareness', or call it 'mindful awareness' of the
state of the planet. We have a dozen years to make
a turn to preparing in advance a new pathway to a
different future than the one our world's
institutions are on. I wrote about this in a book
about 6th extinction storytelling (Boje, 2019b)
and another on the fresh water situation (Boje,
2019a). The United Nations predicts that by 2050
five billion people will be in severe water
shortage, up from 3.6 billion people in water
shortage today (see article
in Guardian, 2018). You would think
that with UNICEF storytelling, 6,000
children dying every single day of water-borne
preventable disease, humanity would
recognize the threat and leap into immediate
action, but the storytelling is all wrong for that
to happen. Doomsday storytelling tuns people off.
The temporal horizon is too far off from their
neurobioogy to do anything but shrug, or give a
'feel good' donation to UNICEF. The kind of
radical change the UN's 17 Sustainable Development
Goals calls for, is far from adequate to the task
of getting the water and climate practices of the
world's institutions to do much more than put up
'feel good' metrics of progress, and end up when
2050 rolls around, being 'too little, too late' to
make a difference to 6th extinction. And its not
how attachment theory is tied to
storytelling. We have known, for example,
since 2012 that
billionaires, politicians, banks, and Wall Street
speculators have been buying up fresh water rights
around the world:
"Familiar mega-banks and investing powerhouses such as Goldman Sachs, JP Morgan Chase, Citigroup, UBS, Deutsche Bank, Credit Suisse, Macquarie Bank, Barclays Bank, the Blackstone Group, Allianz, and HSBC Bank, among others, are consolidating their control over water. Wealthy tycoons such as T. Boone Pickens, former President George H.W. Bush and his family, Hong Kong’s Li Ka-shing, Philippines’ Manuel V. Pangilinan and other Filipino billionaires, and others are also buying thousands of acres of land with aquifers, lakes, water rights, water utilities, and shares in water engineering and technology companies all over the world" (Global Research, 2012)
The
doomsday predictions are 'water wars',
international upstream and downstream,
cross-border 'water conflicts' and not near the
kind of love, peace, cooperation, and stewardship
care to change water capitalism so every human
being, and all the species of the world have water
equality, water democracy, water justice (Shiva,
2002; Barlow & Clarke, 2017). Fresh water is
being actively commodified and privatized, so it
will be accumulated by those with the wherewithal
to afford it.
The world is in imbalance. Our planet is in a bad condition, the climate is changing, biodiversity is dwindling, the atmosphere is getting warmer and the consistency of the oceans is changing, making them sour. We humans believe to being able to dominate nature, which might be a great delusion. As I like to say: I am you and you are me and we are the world. We are nature" (Princess Gaia, Jun 12 2019).
What can storytelling do about the path that
humanity is on and how to change that path to one
of stewardship, care and love for the planet? We
can show the 'hidden miracles of the natural
world' (Louie
Schwartzberg YouTube). We can show Bill
Nye's YouTube,
The Planet is on F_cking Fire. It's
entertaining, or 16 year old, Greta
Thunberg's 2019 YouTube 'Our
House is on Fire,' storytelling to World
Economic Forum. In 2018, the United Nations'
Intergovernmental Panel on Climate Change (IPCC) warned, we
have less than 12 years to correct our mistakes,
and stay within the 1.5C temperature rise (Guardian
article). This is a critical tipping
point, according to a paper published in Nature
Geoscience.
"If atmospheric CO2 levels exceed 1,200
parts per million (ppm), it could push the Earth’s
climate over a 'tipping point', finds a new study.
This would see clouds that shade large part of the
oceans start to break up" (Carbon
Brief article).
It is time for a new storytelling path to a future for all
John Bowlby, the founder of Attachment Theory,
drew upon ethology, cybernetics, information
processing, and developmental psychology to go
against Freudian psychoanalysis and its dependency
attachment notions. He worked for a while with
Melanie Klein, and here 'Grounding' in
object-relation theory, but quickly disagreed with
the fantasy drive explanation of Freudian
psychoanalysis. There is a relational ontology
lesson in Attachment Theory. People do grow up in
actual families and have real family experiences,
that are constitutive of family narratives and
living stories. Bowlby became a member of
the Tavistock Institute, and is a role model for
doing interdisciplinary work. Mary Aimsworth
became one of the colleagues. She did naturalistic
observation field studies and had a pension for
narrative interpretation. She was a disciplined
scientist and made sure to sample experiences in
different places and times.
You see, I hope, that the
attachments Human-Gaia are more than just
ego-superego, and have everything to do with how
we in families are part of society, its cultures,
and its social-technology and
economic-dominated-science networks, and how in
Ethology, there is an imprinting tied to the
planet, its ways of signaling which capitalist
behaviors are worth continuing and which ones lack
any kind of Terrestrial Ethics (we will get to
that). Bowlby, Aimsworth, Siegel, and scores of
their colleagues moved away from Freudian
Dependency theory and developed Attachment Theory,
including how ethological concepts of sign
stimuli, social relations, economic circumstances,
and our attachments are changing so very quickly.
Let me take Attachment Theory a
step further in this essay, by making connections
to 'storytelling science.' In this essay, I will
explore how our kinds of attachments in our ways
of storytelling are related to particular hormone
and neuropathway activations. For example
storytelling about empathy, trust, bonding, and
generosity raises Oxytocin (the love hormone) has
powerful hormone effects. By telling stories
anticipating how to handle upcoming reorganization
or climate changes, how to build trust, how human
bonding and Nature bonding can be established in
the face of adversity, and how generosity among
humans learning to listen, to tune into Nature can
affect here-and-now stress levels, is a positive
use of storytelling during a time of major
upheaval, uncertainty about the future, and is all
about learning and using the power of
storytelling. By using another kind of
storytelling, Dopamine different hormone
effects: focus, motivation and memory. In
anticipating each episode as a set of cliff
hangers, an adventure storytelling takes over the
audience brain/body chemistry.
What appears to be happening is
during times of stress, errant managers are
brewing a 'Devil's Cocktail' of Cortisol and
Adrenalin, by doing modes of storytelling that
suddenly and abruptly, often without
participation, announce major organizational
changes, such as restructuring, relocations,
movements of personnel, changes in work routines,
budget deficits, reengineering processes that have
been longstanding sources of success, and so on.
This raises Cortisol and Adrenalin hormone levels
and associated neuropathways of flight/flight,
fear/anxiety, and the effects can be intolerance
of change, irritability towards leaders and
managers implementing such changes, uncreative
meetings, critical reactions, impaired memory
(dwelling on all prior failures of such changes),
and making bad decisions in the face of
uncertainty about the future.
This kind of new 'storytelling
science' of how our storytelling modalities
affects audience hormone levels, and affects
organizational attachments to avoidance,
insecurity, disorganization, ambivalence, and
separation distress is the new cutting edge of how
sociomateriality and neurological chemistry are
entangled in situations of organizational change
and restructuring.
We turn now, to another
frontier. How does Attachment Theory and
neurological physiology relate to
Gaia-Storytelling, to our attachments to the
natural world?
We
are engaged in Gaia-Attachment relations that
needs lots of psychoanalytic work:
1. Avoidance: Most people are in
avoidance about their complicity, the complicity
of human activities in what is happening to
capitalism behaving within planetary limits.
Denial is where most people are at. They do have
an embodied sense that their future is no longer
secure, that life for their grandchildren will
have less and less Terrestrial support.
Repression, even lashing out against proposals to
rein in the multinational corporate excess, is
part of avoidance. There is grief and mourning of
the situation, as people seek some substitute in
so many superficial relationships, because the
security of Gaia appears so unavailable. Some are
what Parker, another Bowlby colleagues called
'numbness., and Elizabeth Kubler-Ross called
'denial.' We can go from Denial to Anger, then
Bargaining, Depression, but how are we to have
Acceptance of some many species, already gone. We
need to awaken from Avoidance, to a new identity,
not just accept the situation, as it spirals
ever-downward, out of control.
2. Ambivalent Lots of Insecurity about the futures that are arriving. We have ambivalent attachment to Gaia. We know the catastrophe is coming, yet do nothing substantive about it. We are upset and sorrowful as limits to natural resources are being exceeded. We feign a bit of recycling, or do some composting, but know it is not going to be enough to avert the extinction events coming our way. We keep hoping that the care and love of Gaia will return. As the CO2 rises again and again, the fresh water becomes scarcer in commodification, and the polluting industries and the casino capitalism speculation markets continues to suck up all the money that could be for productive intervention, we feel ambivalent in our attachment to Gaia. People are showing Ambivalence to Mother's Earth's exhaustion. Slavoj Žižek tells of us two types of Disavowal (Verleugnung), often translated as denial (see YouTube):
Type One Disavowal: If we accept our guilt and complicity in the arriving catastrophe of global warming, the scarcity of fresh water, the drowning from more and more plastic garbage, and so on, then we can also rationalize that we have capacity as human agents to intervene, save the day, by changing our daily life practices. We don't have to be an impotent bystander, what Mikhail Bakhtin (1993: 3) calls the 'special answerability' observer of life who does not intervene. In Trumpland, citizens are rejecting the reality of their sensemaking because the stakes are so high, and to even think about the climate warming is a very traumatic association. Rather that disavowal of the trauma, we can become embodied, engaged in 'moral answerability' (1993: 3) taking the emotive ethical act, to be that one person in the eventness of Being that can intervene in the moving once-occurrent situation, and not helplessly being the victim of our own stupid practices, or too frozen in fear and anxiety to act. Here our ambivalence comes from not knowing what to do to change, and the sheer horror trauma of contemplating the sixth extinction (Boje, 2019a) because 'There is No Planet B.' That climate train coming our way at 100 mph through the tunnel. The light at the end of the tunnel is that oncoming train, too fast for us to jump out of the way.
Type Two Disavowal: We become neurotic, obsessing on futile activities, token recycling practices, sorting plastic drink bottles yet knowing most go to land fill or blow around until they float into the ocean to join the spiral motion of five ocean gyres. Or, we buy Starbucks coffee, because it claims to be from responsible coffee bean plantations. We cut back on our meat consumption, to once or twice a week, or even become vegan. We join a zero waste coop, and shop for bulk food with mason jars in hand. This is fetishness-disavowal, rearranging the deck chairs as the Titanic sinks, keeping ourselves too busy to think about it. I know that global warming is already here, and why don't I do anything about it? Because, I must not really believe it, so let's do what Exxon does and the Koch brothers and hire junk science professors to write articles about the 'climate debate.' In Trumpland, climate warming is just another debate, and I reassure my conscience by becoming chair of the sustainability council, monthly meetings, as we notice there are few bins to recycle on our campus, and most students just pitch their aluminum cans and plastic beverage bottles into the abundantly convenient trash bins.
3.
Separation Anxiety: What is Gaia doing? Is
Gaia reacting to human activities, since the
Industrial Revolution? As eight multi-billionaires
have already amassed more than half of all the
wealth of the planet, are are the major polluters
(Boje, 2019a), their attachment has some
'separation anxiety' when the majority of us want
equality, and some of us, to find ways to achieve
zero-growth, even degrowth, to find a new
attachment, with a lot less angst, an attachment
that is secure within planetary limits. We have
separation anxiety about how to consume less, how
to get to work without a car, and how to get to an
overseas conference without the plane ride. We
have so much stuff that downsizing to a 1970s size
home, or to a tiny home, seems impossible.
4. Disorganized: Despite all the predictions that the United Nations, or World Trade Organization, or the World Bank, or the International Monetary Fund would tame the multinational corporation, and its control over politics, and so on, we seem quite disorganized. Our attachments to Gaia are so very insecure, not at all sustainable, despite all the narratives of its organizational accomplishment. We need to organize a more secure attachment Human-Gaia, and stop the speciesism, and accept our role in posthumanism. If Gaia is actually disorganized, and not at all, a designer creation, then we have to rethink Gaia, more as chaos, more as one catastrophe after another.
What Can We Do With Storytelling in
relation to Attachment Theory and Neurological
Brain Chemistry?
It can work this way. Suppose we take Nature's
aliveness seriously? The Gaia Ph.D. meets in
spiritually powerful places. For example, a trip
of a cohort of Ph.D. students and professors to
the Brazil rain forest, to visit local shamans,
and get first hand experience with Indigenous Ways
of Knowing (IWOK) can help bring new attachments,
change hormone and neuropathways in ways that
bring about new Human-Gaia relations, and
different ways of Being-in-the-world. I am both a
'storytelling scientist' and a 'shamanic
practitioner.' The two disciplines do not have to
be incommensurate. I can be scientifically
studying the results of shamanic work. For
example, I can attempt to refute the results of my
own and others' shamanic drumming, shamanic
meditation, shamanic experiences in rain forests
or the desert of New Mexico, and elsewhere. We can
try to refute the hypothesis that Being in Nature,
helps to restore hormone imbalances, calms the
neurological pathways, frees up troubled minds for
creative perspective. Does Being-in-Nature reduce
fear, anxiety, and stress we feel at our uncertain
and ever-changing workplace? It is a testable
question. How does Being-in-Nature affect our
physical well being? Does it reduce or increase
our blood pressure, heart rate, muscle tension,
and our stress hormones? Cortisol is the primary
stress steroid hormone. Cortisol increases glucose
(sugars) in the bloodstream, enhances brain's use
of glucose, and on the plus side increases
available substances to repair tissues. Cortisol
is produces in the adrenal cortex within zona
fasciculata of the adrenal gland.
Storytelling about Nature or just Being-in-Nature,
both have been found to affect Cortisol levels.
Adrenaline is the fight or
flight hormone, and is produced by storytelling as
well as by a stressful situation. Adrenaline
storytelling can change how we fell stressed about
change and uncertainty. It is the same feeling as
suddenly seeing a care racing 100mph in your blind
spot, while driving on the freeway. Your muscles
tens, your breathing gets faster, your heart
pounds faster, you get a surge of energy, and you
start to sweat. You enter fight or flight
mode, focus your attention and awareness.
I was riding my Harley Davidson
on the 405 Freeway, headed north, doing about
90MPH, as were all the other cars and trucks
behind and ahead of me. There four north bound
lanes. I suddenly saw a yellow five gallon bucket
bouncing around in the back of a pickup truck, and
a young girl in the passenger seat, pointing at
the bucket and looking directly at me. I wanted to
slam on the brakes, but traffic had closed in
behind me. There was a truck on my right, and more
cars with no distance between them to squeeze the
Harley into, on my left. Time stood still, and I
could see every expression on the face of every
driver and passenger, all around me. My heart
pounded, my breathing was faster and faster, and I
decided to 'fight.' I gunned the motor, and the
Harley leaped forward at even higher speed, just
as the yellow bucket leaped out of the pickup
truck, and bounced toward me. As I swerved left,
the bucket moved left, and as I swerved to the
right, the bucket matched my move. The
bucket was upon me, about to be trapped under the
bike, and topple me and bike over, to slide along
the pavement. Time kept slowing down. I
could see the bucket rolling about, and with my
right hand on the throttle, I stabbed at the
bucket with my left hand, and grabbed the handle,
and thrust the bucket up in the air over my head.
People we cheering and waving from their vehicles.
I carried that yellow bucket home and kept it as a
trophy of my adventure on the 405. I also vowed to
slow down.
This is an adrenaline storytelling example.
Norepinephrine is another hormone released from
the adrenal gland. Its primary role, like
adrenaline, is arousal when stressed, to become
quite aware, awake, focused,, as the shift in
blood flow is away from skin and other
non-essential body areas, and into the muscles, so
one can flee the scene. Obviously, in the Yellow
Bucket storytelling, my norepinephrine hormone was
not responsive. I was not able to flee from
catastrophe, so I chose fight.
By contrast, Cortisol, activates in minutes, in
the face of stress this hormone activates to other
hormones, (1) Amygdala of the brain recognizes a
thormone (Dreat, sends a message to (2) the
hypothalamus which releases Corticotropin hormone
(CRH), that tells the pituitary gland to release
Adrenocorticoctropic hormone (ACTH) that tells the
adrenal glands to make more Cortisol. This
Cortisol can be life saving, by maintaining fluid
balance and blood pressure, while relaxing body
functions not immediately critical to survival
(reproductive drive, immunity, digestion, growth).
However, the bad news, is in a long term stress
situation at home, work, national emergency,
Nature's climate change, too much Cortisol
suppresses the immune system, increases blood
pressure, increases sugar, decreases libido,
produces acne, and contributes to obesity.
There are other hormones. We all know that when
workplaces and families are under stress, the
estrogen and testosterone hormones affect how we
react. These two neurotransmitters need dopamine
to lower the fight-or-flight reaction.
How can we shake it off and move on with our
lives? How can we control our reaction to change
and stress?
In a situation of long-term stress at work or in
our ecology, it can take anywhere from half an
hour to several days to return our well being to a
restful state. If situations do not subside, then
our long term well being is in jeopardy. We
protect our self by adopting attachment styles of
denial, avoidance, and disorganization. This has
hidden consequence, since we are not developing
secure attachments, being able to care for self
and others, and to engage in creative problem
solving.
Boje's August 2019 Keynote for the
'Dark Side of Communication' conference in Aalborg,
Denmark
Title: The Dark Side of Water
Storytelling
It's the end time and it's all
over. It's 2050 and all the United Nations
predictions of the great water shortages have come
true. Six billion of the 11.2 billion people are
in severe water shortage.
We will create two movies of the
future. In the first 2050 Future movie, I will use
dark side storytelling of teh fresh water cycle that
activates your adrenaline fight-fight hormone
response. In the second 2050 flight movie, I will
activate your pineal gland with the love hormone. My
purpose is to put you in command of your hormone
activation through storytelling. It is all too easy to
surrender to the dark side of communication, and
create a fight/ fight vigilance for all the ways that
the UN prediction of five billion people by 2050 dying
in severe fresh water shortages (Guardian
article by Jonathan Watts 2018), as a few
multi-billionaire 'water baronds' hoard all the water
rights (Global
Research article by Joe Shing-Yang, 2012). Let's
look at the first movie, created aout of fear emotion,
and then at one that is created out of what I will
call 'Gaia-Care' that activates the Love Hormone,
Oxytocin, using 'quantum storytelling', how 2050
overcame the potential disaster of global water cycle
privatization, commodification by Nestle, Coke, and
Pepsi, and pollution by Big Pharm, Big Ag fertilizers
and pesticides, the C8/GenX DuPont Teflon
contamination of the water supply, and Big plastic
nanoparticle pollutants of the global water system.
How did they do this?
FIRST MOVIE: FIGHT/FLIGHT FRESH WATER CYCLE
APOCALYPSE
A few
multi-billionaires, mega-banks, and their mega water
corporations bought up every water right on planet
Earth.
"Familiar mega-banks and investing powerhouses such as Goldman Sachs, JP Morgan Chase, Citigroup, UBS, Deutsche Bank, Credit Suisse, Macquarie Bank, Barclays Bank, the Blackstone Group, Allianz, and HSBC Bank, among others, are consolidating their control over water. Wealthy tycoons such as T. Boone Pickens, former President George H.W. Bush and his family, Hong Kong’s Li Ka-shing, Philippines’ Manuel V. Pangilinan and other Filipino billionaires, and others are also buying thousands of acres of land with aquifers, lakes, water rights, water utilities, and shares in water engineering and technology companies all over the world" (Joe Shing-Yang, 2012).
It's the end time, and the end game is brutal and
nasty. I am writing the history of the future.
Nietzsche would be proud. Remember the Day Zero that
scared the bejesus out of South African billionaires.
Rich folks heard about the possible water shortage and
sunk 3,000 illegal wells on their properties.
When the real Day Zero hit in 2025, the municipality
lost control of water rationing, and rich people suck
10,000 more private wells, deep ones, so no short
straws could reach. Even if you could go deep, you
need those expensive diesel pumps and the fuel to run
them.
Grace Ann and I made to 2050 but
its not looking good. A grey battleship just came into
the Tilos Island harbor. Some Greek billionaire took
over the monastery on top of the volcanic mountain.
Don't worry its inactive. His name is Horacio and he's
got a harem up there, mastiff guard dogs that will
chew off your leg if you get too near his blue gold
cache. Still everyday a desperate refugee family
sends their eldest male to steal past the dogs.
Impossible. You'd think the pile of severed legs and
arms, chewed off, would dissuade another attempt.
Wrong! They say on the third day your organs never
recover, even if you hydrate with fresh water. But
that is not the whole story. You learn to stay in a
limbo state, a thimble of pee water every few hours,
and just enough to relieve some mouth dryness, but the
dizziness persists, and the hallucinations are more
real than reality itself.
Just today, I dreamed I found a
secret, forgotten passage way, a tunnel beneath the
monastery, safe from the hounds. The penalty for
harvesting rainwater is death. Still there are those
who try. I tried it last month. I helped Jens get a
rowboat up from the deep. It floated, but you had to
keep bailing. We circled the point and the wind took
us out to sea. Had to ditch it and paddle ashore. We
set up ponchos in the sun, and got a pint of precious
atmospheric vapor moisture. Took most all day,
and we had to dismantle three times, lest the spies
catch us, turn us in for reward, and the hounds tear
us imb from limb. We made it back paddling along,
keeping the pint of dew out of sight. The guards,
asked, 'you been poaching dew again?' You've been
alive way too long. 'Just pee water, is all. We get it
processed on the black market.' 'Good ole Dinosaur
pee, its what everybody drinks anyway!.'
The mastiff dog is sniffing at Grace Ann's pant leg.
Does he smell the dew? Surely not, or we'd be a bloody
mess by now.
I lapse back into my daydream. I am
tunneling beneath the last known natural spring on the
island, and not that many left on the entire
planet. 9.8 billion people in 2050 are searching
for fresh water. Don't they get it? There was enough
for 7 billion, in 2025 if everyone shared, but for
10.8 billion when eight billionaires are in control of
most every fresh water source, all guarded. If I sell
a pint of harvested dew water, I get executed on the
spot, down limb from limb. But a multibillionaire has
ten water corporations, each legally sanctioned by the
WTO to sell water at the speculator's asking price. No
regulation, except against the folks without water.
Let them drink their pee water. I don't want to rant,
it's a kind of an addiction to the dark side of
storytelling. The fight/flight adrenaline
hormones kick in. What are you gonna do? Its the
limbic part of the brain. Its better to day dream a
love fictio, even a fabula of romantic love is a much
better hormone. The limbic is connected to the brain
stem, the hippocampus is such a rush, so fasticulus!
Best to cultivate hormoes from the light side, that
dark side is so dangerous a trip.
My shamanic training
is quite helpful in 2050. Shamans know hos to do
stoytelling to to exorcise the dark side demons.
We excel at foretelling, at helping people restory
their trauma about thirst, and it helps a community to
have hope instead of dwelling on the dark side of
communication. I've learned enough hydrology to test
my shamanic dreams, my drumming raises the love
hormone, Oxytocin. Just enough fictio with a bit of
fabula, and that v-shaped storytelling formula does
the magic work. Shamans are show performers, the
original storytellers before the politicians and the
CEOs learned the trick. You have to be careful, rant
too much, and the audience drops right into
fight/flight hormone spikes. But, meditate on animal
helping spirits that have coll fresh spring water, and
that can create its own panic. People start looking
for someone to sacrifice to appease the fresh water
elemental spirits.
I'm falling again. I can't get up. Where is Grace Ann.
Only she would care enough to kick me awake. There are
fallen bodies, twitching all around them. My mouth is
too dry to tell the story. I lapse into a comma. Some
people believe in Gaia, others do not. Really, the
truth is we as a human race stopped believing
centuries ago, long before the industrial revolution.
My friend Ernest Ramey died two
days ago (June 6 2019). I just got the news yesterday.
Shocker. What to do with his two big dogs, each 125
pounds, and unruly as Ernest. We put on about six
plays about homeless veterans (https://veteranstheater.com).
I got an email that someone, name unknown, has
interest in adopting the dogs, or in if not, you know
what a pound, the shelter, does to big unruly dogs.
Ernest was an Army veteran, Vietnam War, just like me.
He had been a welder after the Army, earning $24
dollars an hour, and now you get $8 and he's way too
smart to work for chump change. I got this note from
Chaplain Lawrence of the American Legion Post 10 in
Las Cruces:
..I AM TOLD WAS IN LAS
CRUCES..HE HAS NO LIFE INSURANCE...BEING A VETERAN.
HE SHOULD BE BURIED IN FT. BLISS FOR FREE...IF YOU
KNOW OF INFORMATION PLEASE SHARE IT WITH ME..DAVID,
MY PHONE IS 575 800 9432...I WILL TRY TOMORROW TO
GET WITH JR TURNER FOR THE FINAL DETAILS...I FEEL
VERY SAD...
I camped in a tent to see what it was
like in the dead of winter to live that way. The dew
froze my sleeping bag. Now in 2050, I wish I had that
dew. I'd scrape it gently into a glass bottle, and
live another day. I taught Ernest how to restory, and
he completed two seminars in Core Shamanism. In
return, he taught me about remote control helicopters.
I am not much good at it. My Adrenalin takes over and
I over steer, and the darn things goes out of sight.
These days I sleep rough all the time, without a tent
or a sleeping bag. Grace Ann and I still in love. We
almost, along with James, and Chaplain Lawrence had
the university and the city convinced homeless
veterans and homeless students needed a Tiny Home
village. Sleeping in tents is OK, but when it gets 18
degrees in winter or 135 degrees in summer, its
intolerable. Those romantic hormones are necessary to
get through tent life, Oxytocin, is such a rush!.
Who'd thought we be living long enough to be century
old. I could sure use Ernest and Chaplain Lawrence,
about now.Lawrence was a tunnel rat in Vietnam, and
Ernest is good with big dogs.I can hear the barking
and that light at the end of the tunnel, is not a good
omen. Let the dogs gnaw on our old bones.
SECOND MOVIE: 2050 FUTURE 2.0
ACTIVATING GAIA-CARE OF THE FRESH WATER CYCLE
I am on Tilos
Island. It's June 9 2019. I found out volunteers are
going to the smaller beaches to clean up the plastic
pollution. I volunteer to go with Andreas to
help. Plastic pollution, the breakdown of plastic into
nanoparticles circulates in the water cycle,
contaminates the food chain. I meditate on the beach
that is clear of plastic, and contemplate how 2050 has
solved the fresh water crisis. There are things
happening here-and-now that are solutions to nurture
leading to sustainable future fresh water supply for
all species, not just humans, and certainly not just
the richest humans. I have learned to activate
te love hormone, Oxytocin, so it stimulates the pineal
gland, the size of a grain of rice in the limbic part
of my brain. I can choose to live by stress, and
become hyper vigilant to the dangers all around me.
Or, I can activate the living by love, serenity, and
coming up with creative solutions to the fresh water
crisis in 2019, so by 2050 its not a problem anymore.
That would mean humanity has changed its values, and
its daily habits of how water is treated. I am a
shamanic
practitioner, and I meditate by drumming to
activate the theta waves in my brain. The theta waves,
carry along the gamma waves, and get me out of my
alpha wave state of fight or flight response. I know
from quantum storytelling I am inseparably entangled
mattering with storytelling, and I can make a
conscious intention to be part of the solution.
Last year, in Scotland, giving a
doctoral seminar, the night before it, I am trying to
sleep. But, the Scottish love their whiskey, and the
clubs are on the first floor, and I am above all that
bravado. I keep waking up, into an alpha sleep of half
awake, and half dreaming. I decide to play my drumming
music, and I am seeing the fractal patterns, very
ancient ones, and they are staying with me, for much
longer than every before in my life. I have learned to
just surrender, to enjoy the patterns, and not get all
analytic about it, and let my monkey mind relax. Since
I am tired, it is easier than usual. Each time the
drunken chaos awakens me, I go back into shamanic
meditation,and the images stay longer. My only
intention then, was to see what I can see of them, and
be what I can be, from the experience. Now, today, I
am more focused, and I want to see into the future,
and trace back how in 2050 the fresh water cycle is
absolutely sustainable, and none would dare to take
ownership of aquifers, rivers, lakes, and streams.
None would prohibit rainwater harvesting.
I don't live my living story life
as a linear plot. I am not a three dimensional being.
I live a dynamic antenarrative that is not only
nonlinear, I am on spiral-fractal, one that soaring
higher and higher with each whorl. People who have
never studied spiral fractals just shake their head
when I try to explain it. The man is shouting
interrupts my meditation: "Very sweet melons from
Tilos!" He is a farmer, and comes to get the tourists
to buy direct. I hear the crashing waves, and the
farmer moves on: "Very sweet melons from
Tilos!" I have tried them, and he is right. I
go back to creating my bond with the morphic field
of Gaia, tuning into her higher frequencies. I seek
the coherent theta waves of the drumming, 220 beats
per minute will do it for me. My intention: To make
a contribution to 2050-Gaia-Water-Care. I am
doing antenarrative processes, making a 'bet on the
future' by foretelling a movie script. I can see
myself in the theater in 2050, viewing the movie,
and celebrating with joy and gratitude all the
solutions that came into being to make for fresh
water cycles revered by humankind. I am having an
experience of my future self in 2050, while sitting
in the shade of an umbrella on the Tilos beach in
2019. Gaia-Care starts to unfold, and play out on
the movie screen.
I have the keynote on 'dark
side of water storytelling' to give in Aalborg in
August, 2919. I see myself on the stage, after the
audience quiets, I tell the apocalyptic storytelling
and activate their Adrenalin hormone, the
fight-fight is easy to stampede. Then I switch
to the love hormone, movie script of how in 2050 the
fresh water cycle was so very cared for, and
humanity had a great relationship with Gaia.
Its basic neurosciences meets quantum storytelling
(see Mysticism
to activate your pineal gland - Joe Dispenza
interview with Lilou Mace or Law
of attraction - the quantum way Joe Dispenza
interview with Lilou Mace, Getting
the Wake up call - Joe Dispenza interview with
Lilou Mace). As Dispenza puts it "You cannot
go to a new future, holding on to the emotions of
the past." I have not done a Dispenza Placebo
seminar, but did do a dozen core
shamanism seminars, and several quantum 'Matrix
energetics seminars with Richard Bartlett.
There are many paths to 2050 fresh water cycle
integrity. To me, its about doing restorying,
to let lose of the emotional traumas of the past,
and by embodiment create a new future, a new living
story. You have to detach from the past self,
and restory the little wow moments into a new
future, one that in quantum storytelling is already
present, and we can begin noticing it here-and-now.
Gaia-care is a future arriving, already present, and
when I pay attention to that new story, detach from
my fear and anxiety, then it gets easier to
manifest. Yes, we are storytelling animals, and that
means we are prone to fight-flight hormone
reactions. We respond to stress with vigilance for
our own survival.
My colleague Russell Taylor sent
me a YouTube
link today June 9 2019). He looks at fresh
water ecology communities. The planet is an
ecosystem that we humans live in.
An Example of Inadequacy of the 'Circular Economy':
We can also test the popular
sustainability storytelling quite fashionable
in 2019, for its greenwashing
attachments. It failed to produce anything
about fresh water. It was patently obvious by
2025, it was our attachment to a dream, a
future that would never be 'real.' The
circular economy definitely needs some
Attachment Therapy and hormonal storytelling
science. Can Circular Economy learn anything
from Nature? Is Circular Economy an another
form of denial, an avoidant attachment, so we
keep from confronting the escalating climate
change? Circular Economy is one more
'petrified narrative' of how better technology
will save us all from the arriving future
catastrophe, but the 'good news' because after
years of spinning this savior narrative, the
grand narrators are now comfortable talking
about extinction, planning in advance to avert
it. The problem is that without changing the
game of capitalism to stop how it uses up
ecological resources faster than they planet
can replenish them (grow new forests,
replenish fresh water aquifer levels, etc.)
then the recycling in circular economy, keeps
generating and growing even bigger economies,
mining and pumping, more and more natural
resources, past planetary carrying capacity
limits. However, as you know the living story
webwork of what people's relations and
attachments actually are to the planet have
become something else, not in a good
relationship, and quite an ambivalent
attachment, event a denial attachment, and the
planetary limits are being exceeded in ways
that already means the extinction of most
marine species, many land species, and will
become our own end. Can Circular Economy
rein in hyper-capitalism so that the limits
are respected? Yes, if and only if, planetary
limits are not exceeded.
The circular economy, as I read it, is
currently, not restricting its total consumption and
production within planetary limits. It becomes an excuse
for business-as-usual, which means hyper capitalism
growth capitalism, as usual.
The challenge becomes to use the momentum of circular economy, and get it to behave, to restrict is natural resource consumption within planetary limits, and to do this with a time horizon that is not the need of 4 billion people of the 7.6 billion, and of most living species.
I like this video
from the Skagen workshop
because it shows how immigrants can teach the
developing world to live within planetary
limits, to use secondary water instead of fresh
water in their toilets, and not waste what
little unpolluted fresh water frivolously. Can
the immigrants and refugees teach the haves
quickly enough to live within planetary limits?
The Gaia Conversation
opts for naturalistic observations of the
human engagements with Nature, and all her
inhabitants. Cohorts of faculty and Ph.D.
students meet in high energy places (with
spiritual energy, forces of Nature) and the
most negated of places (landfills, gyres of
plastic, polluted rivers, collapsed aquifers,
the melting glaciers, and so on) to do
storytelling reports of human-Gaia
relationalities, then we also do
together-telling, and 'storytelling science'
methods to get to a self-correcting
understanding of human-Gaia interaction
patterns. This can lead to revealing outmoded
and potentially better relational ontologies
(Boje, (2019b). The Gaia STORYTELLING
FUTURES with local people in powerful
places on Earth, 'Grounding' our
transdisciplinary studies, descending from
narrative-counternarrative Abstracting, find
new ways of 'Futuring' and new
'Rehistoricizing' that brings a new kind of
attachment relationship between humankind and
Gaia.
One discipline is the Ethology
of the power of storytelling. As ethological
approach, we can investigate Human-Gaia
interaction patterns, and assess human
sensitivity to Gaia nuances, and vice versa.
The second discipline is morphology of
narrative, like the six elements of narrative
in Aristotle's (350 BCE) Poetics.
We can strive for a more mature attachment, a
secure attachment to Gaia, which as you all
know, is now quite insecure. We can learn
together-telling by bringing researchers and
students from different disciplines into
lively conversations about 'storytelling
science' and how to develop secure attachment
of Human-Gaia.
What is
'storytelling science'? I make
storytelling the ground, and narratology
one of the figures. Lars-Ake
Skalin (2005: 80-81) gives us insight
into three registers of storytelling,
and how a storyteller such as Hans
Christian Andersen, can mix them
together with an occasional narrator's
exclamation, 'Oh my gosh!' a turning to
the audience making an interruption.
- Fictio
telling as the world appears in
dramatic adventure that is
narratorless (told in third-person)
yet does display values and even
musing about this or that or
directions attention to some moral
or noble situation
- Relatio
telling the fact-by-fact,
the information reporting, in a
first-person account
- Fabula
telling and perhaps performing to
help audience get the story right, and
implies a 'once upon a time, there was
...' and 'to this day ...'
The fabula, fictio, and relatio
registers can be mixed together in Hans
Christian Anderson's ways of
storytelling, which to the narratologist
'Oh my gosh!' is quite shocking style.
The three registers can be embedded in
one another or subordinated or colonize
one another. The fabula can appear
extra-fictional, quite an objective
reporting of relatio facts, and suddenly
in character-revealing dialogue, a
fabula does its 'internal
focalization' and inanimate begins to
animate, animalism (a talking dog or
fish) and anthropomorphism abounds in
the storytelling, which violates most
every science discourse, and raises the
eyebrow of the narratologist. Yet,
to Gregory Cajete (2000) animism is part
of Native Science, a careful observation
of nature, its spiritual ecology, how
there is no difference between animate
and inanimate, at the quantum level of
energy, both are alive with energy, and
in connection of the living planet.
Existence in most Indigenous Ways of
Knowing (IWOK) is alive, until colonized
by Western Ways of Knowing (WWOK) where
most narratologists get their training.
'Oh my gosh!' have I just
directed audience attention to
Gaia-aliveness in a quantum
storytelling? The fabula register of
Gaia Storytelling as Gaia becomes living
planet can be mixed with register of
fictio (adventure telling) and the
relatio (fact-finding reportage). Its
called hypallage, the mixing of
registers, sometimes confusing the
audience, giving emotional significance
to our relation to Gaia, 'Good
gracious!' or 'Ugh!' might be a better
interjection.
It is not just mixing registers, this is
mixing the levels of systems theory
(Boje, 2008). Formal systems become
mixed with mechanical systems, that turn
into organic or open systems, then into
multi-brain systems of intersubjectivity
and into the forbidden system level of
the transcendental, the Gaia Hypothesis
of Earth's planetary aliveness, reacting
to scold human's pollution.
It gets worse, the mixing of registers,
that are mixing system theory levels
that theorists try to keep absolutely
separate, has also a gamesmanship, the
playing of games by putting fabula
inside a science or mechanistic account.
Oftentimes at the annual Quantum
Storytelling Conference, native
indigenous scholars mix the quantum
science with a quantum indigenous
account of planetary aliveness,
exclaiming 'rocks have a spirit of
quantum aliveness.' This is a very
upsetting game to play with system
levels and to mix fabula with fictio or
relatio quantumness is a 'no-no' to
western narratologists. It is
fiction-world creating (Gymnich, 2005:
206), the mixing of many possible
worlds, such as mixing with
spiritual-world, the 'textual
actual world' making reflections upon
the 'reference-world' (or some say
'actual-world').
Hans Christian Andersen was a
storyteller of not just fairy tales, but
uses evaluation markers we can
understand their function with an
appraisal theory (Wolff Lundholt, 2005:
137-139). The storyteller is choosing
the registers, system levels, the games,
and the theoretic tools of appraisal,
reflecting the attitude of the
storyteller in relation to potential
world-creating choices, by use of
emotional appreciations and valuations.
The answer to 'what is storytelling
science? it's a way to keep storytelling
competencies from as Walter Benjamin
(1936) reminds us, in The
Storyteller, to keep storytelling
from coming to an end.
Why 'storytelling science'? In 1928 Walter Benjamin walked through the streets of a German city after WWI. He did the first antenarrative reading, discerning what futures were arriving, writing some 60 short essays, each an antenarrative. He looked past the surface as the signs, the semiotics all around him. He noticed the magnitude of the catastrophe, and did what Jane Bennett (2010a) would call 'onto-story' a noticing of the configurations of material things, and the story the sociomateriality entanglement of vibrant mattering was telling. In 1936 Benjamin wrote the most important essay ever on storytelling, and noticed something strange: storytelling was coming to an end, being replaced and displaced by narrative, by information system, and observed that the ways of storytelling of industry, forbidding people to tell and sing at work, partitioning them into cubicles, placing them under constant hierarchical, and now digital surveillance. We need a storytelling science, because after 200,000 years of evolution, something is coming to an end, and we are entering not only Anthropocene but the digital storytelling age. As Khushboo Nangalia is pointing out there is still importance in putting stories to the date, and talking about a specific character in a place and a time, a situation that has emotional appeal (see Undeniable Power of Business Storytelling).
How we can do
'storytelling science'? Khushboo makes
the point that an elevator pitch that does
not work may be missing the difference
between sympathy for the teller and empathy
in the storytelling, its appeal to emotions
that get the audience's attention by
establishing a 'common ground.' We call it
'Grounding' the antenarrative processes.
(Boje, 2001, 2011, 2014). Khushboo
recommends setting up a contrast in the
storytelling, such as between good and bad,
rich and poor, but mostly what it is now and
what it can be (what we call the
antenarrative 'bets on the future'). Instead
of Abstracting about all the statistics or
the narrative plot of the pitch, she
recommends focusing in on what we call 'True
Storytelling' (Boje, Larsen, & Bruun,
2017).. He definition is when
storytelling comes from falsehood, or fake
storytelling, then it has a very short shelf
life. This of course is mediated when Fox
news blasts propaganda placing viewers in
Fake News. How can we articulate and
give an account of the difference and
contrast between Gaia and Dark Ecology?
When we can use 'storytelling science'? We
can use it to untangle the appeal to 200,000
years of brain chemistry and the
evolutionary mixing of fabula, fictio, and
relatio, the mixing of system
levels, and the mixing of storytelling games
between storyteller and story-listeners.
Those cliff hanger stories that captivate us
in the audience, so we are anticipating the
next episode, have neurotransmitter pathways
being manipulated.
Where can we use 'storytelling
science'? Many places, but for
me the living story has its own place, time,
and mind. Stories have their own aliveness,
and are different than the monological
elevator pitch we find so revered in
business storytelling.
I for one am willing to give up my attachment to universities in denial, narratologist-avoidance, WWOK-separation anxiety, and disorganized silos of academic disciplines. Let's learn to be nomads, to be transdisciplinary, and do some storytelling science that matters to Gaia, the living planet that also self-organizes, and reacts to humankind, which are so inseparable from Gaia, yet have done so much recent damage since the industrial revolution, and all that plastic accumulation since the 1970s. The Gaia STORYTELLING FUTUES meets in sites of Powerful Nature and the Landfills, the Plastic Trash heaps, and the oceanic Gyres. We can experiment and find secure attachments to Gaia, that are healthy, balanced, within planetary limits.
Is this the place and time to
make a different antenarrative 'bet on the
future'? It is the spacetimemattering moment
to be world-making. Gaia Storytelling can be
powerful mixing of fabula, relatio, and fictio
with 'science'. Today Gaia storytelling is
colonized by business storytelling about
profit, while people and planet go
begging. Ensembles of diverse discourses
(science, politics, technology, etc.) seek
power of storytelling Gaia storytelling
needs to overcome the bifurcation of Culture
versus Nature. Business storytelling is atop a
system of global power and has sent Gaia
storytelling to the margins.
"The most powerful person in the world is the storyteller" - Steve Jobs, 1994
Business storytelling says we are attached to a Romantic, New Age, Spiritual, Petrified Narrative of Gaia-Nature that is preventing us from confronting our own complicity, our part of the catastrophe rapidly coming our way (Boje, 2019a, 2019b, 2019c)? It is why I am editor-in-chief of the Business Storytelling Encyclopedia (https://davidboje.com). One storytelling is Gaia can be secular, but not enchanted, and nothing spiritual or romantic, at all. Another Gaia Storytelling is from Timothy Morton's (2007, 2016) 'Dark Ecology' without Nature as a distraction we can become directly aware of the global crises that need problem solving (see YouTube). Dark ecology is a powerful storytelling system that is blaming nature for ongoing catastrophe, rehistoricizing nature into mere chaos, systems far from equilibrium, prone to disequilibrium, not at all enchanted. Slavoj Žižek (2012, 2015) even claims 'Nature does not exist'. Since the dawn of humankind, we have altered Nature, put her under the dominion of mechanism and engineering, canalized, dammed and dewatered rivers and pumped aquifers dry until they collapsed the ground, deforested and dessertified the landscape. Romantic Gaia Storytelling and its New Age spirituality is said to be actually dangerous, destructive, and in need of deconstructing (see YouTube).
The problem is we have Secular Gaia trying to overcoming the bifurcation between Culture World and Nature World. Žižek (see video) says this bifurcation of Culture World from Nature World, and let's add Technology World is actually a false duality, another Petrified Narrative in need of deconstruction.
CULTURE WORLD |
NATURE WORLD |
Subjective | Objective |
Alive |
Inert |
Animate |
Inanimate |
Conscious |
Unconscious |
Mind |
Matter |
GAIA LIVING WORLD |
|
Secular (still
Disenchanted) Living System Agential Active Animating Retroacting Grounding |
Bruno Latour (2017) constructs a secular storytelling of Gaia. Gaia is only the living system with agency, active, animating, retroacting, and grounding, but no spirit. By contrast, Lauren Greyson (2019) explores the ecophilosophy of vital enchantment. That is one of the relational ontologies (one way of Being of the world) that we would like you to explore in a transdisciplinary Gaia Ph.D. There are some other relational ontologies to explore (Boje, 2019b), while grounding your research in an awareness that 'there is no Planet B' (Boje, 2019a) and that means once we pollute Gaia's fresh water, what will we do (Boje, 2019c)? We have a small 's' 'storytelling science' paradigm to share (Boje & Rosile, 2019) that you can download from this website to get a feel for what we are asking you to participate in.
Grasping by embodiment, 'what is the beyond', is an an antenarrative question that gets us beyond the duality if culture world and nature world, and beyond a Gaia living world that is still disenchanted in the name of secular science and technology.
What is the Gaia
Hypothesis?
"The Earth is – like us – a living being. This would mean, since everything is related to everything, that the world survives with our existence and that we will live or die with it. Mother Earth, in the hypothesis, is considered to collaborate together with the organisms living on 'her' and the biosphere surrounding 'her'. This makes 'her' a living being, as a whole" (Princess Gaia)
James Lovelock and Lynn Margulis, co-developed The Gaia Hypothesis naming it after the Gaia legends of the primordial goddess in Greek mythology. The biosphere, its temperature, salinity of ocean water, atmospheric oxygen, the hydrosphere of water that nourishes all life is being affected by human activities, mostly by corporation practices (including corporate agriculture, multinational water corporations, pharmaceutical corporations, and so on). For example, ' Every year the average number of prescriptions purchased by Americans increases, as do healthcare expenditures, which are projected to reach one-fifth of the U.S. gross domestic product by 2020' ( Dumit, 2012). Taylor (2011: 175) says a full-fledged bioeconomy is likely in the becoming stages.
Human activities (mainly corporations) and their political lobbies are changing the self-regulating complex living system of planet Earth, the biota, the microorganisms, the biogeochemistry is being changed as levels of CO2, methane, and so are such that the self-regulating Each is reacting. Life on the planet and the environment are co-evolving, entangled, inseparable.
GAIA ENCHNANTED LIVING WORLD |
Spiritual Enchantment Vibrant Mattering Humans are not the only species Planetary Capacity Limits Grounding by Embodiment Inseparability of spacetimemattering and aliveness |
Enchantment
Gaia is Living World of wonderment,
and grounding in embodiment (Cajete,
1993). It is opposed by the
counternarrative of Dark Ecology. We
include Indigenous Ways of Knowing,
and are Grounding in the
ecological of indigenous ecology
and indigenous community (Cajete,
1994, 1999, 2000, 2009). We do
this in The Gaia Ph.D. by a nomadic
pedagogy, meeting four times a year in
different ecological places of great
power around the wold.
The Other
Side of the Story Critics
such as Stephen Jay Gould (1997), Ford
Doolittle (1981), and Richard Dawkins
(1982), say the Gaia Hypothesis is an
abstract metaphor, and makes it seem
as if Earth its natural and living
systems are more purposeful than
autopoetic or merely self-organizing),
then does that mean it is not
spiritual, that quantum energetic
vibrant energy is not conspiring?
Is Gaia an active agency, of the
biosphere as a whole? Is Gaia a
false science, a New Age
illusion? Toby Tyrrell (2013)
concludes “Gaia is a dead end.” Yet, I
wonder if this is all there is to the
storytelling?
Perhaps we need a 'storytelling
paradigm' shift, and we have an idea
what it looks like.
Storytelling Theory Shift: It is beyond the first three waves of Grounded Theory. It is a bridging ow Western Ways of Knowing (WWOK) with Indigenous Ways of Knowing (IWOK). New need to get out of the trap of top-down, hierarchical, power-over leadership and look to ensemble leadership theory (Rosile, Boje, & Claw, 2018).
Storytelling is a vessel for
evolution, how we learn lessons to
live longer. Evolution has hard
wired for storytelling. It is
evolution's way of learning
survival techniques (See
Sir Ian McKellen Vimeo). The
power of storytelling is the
emotional bond it creates between
storyteller and audience. A story
well told will let you actually
relive the storyteller's events.
Our body cannot tell the
difference so it reacts the same
as in real life. The power of
storytelling is its penchant for
cultural identity. Cultural
identity turns many diverse
discourses into master narratives
that tell us about ourselves, and
who we are in 'Culture World.' The
power of storytelling is deeply
human desire, evolution thousands
of years in the making. We are
searching for 'True Storytelling'
about powerful places and
times that are mattering in the
Life World. In the end we are the
stories people tell about us at
our funeral. Stories are how
people remember us. The problem is
Culture World remembers the
presidents, CEOs and generals, but
the microstoria of little people's
living stories are soon forgotten,
do not make it into the history
books or into the archives outside
the family (Boje, 2001). The big
problem is we often cannot choose
the 'grand narratives' we have to
live our entire lives.
within. This is why the Power of
Storytelling is all about our
attachments.
There is a science behind the
power of storytelling (see
article
by Mark Emond, 2017; see
Forbes article by
Giovanni Rodriguez).
The science of storytelling is
actually grounded on
evolutionary chemistry
activated when listeners brain
chemistry hear stories well
told. Our brain has evolved
200,000 years ago, from the
Middle Paleolithic era.The
power of storytelling
hijacks our cortex throwing
out our objective observation
skills (see
YouTube by David JP Philips).
Philips identifies five
hormone and
neurotransmitters that
storytelling activates in the
brain of listeners. He
organizes these into two
types: The Angel's Cocktail
and the Devil's Cocktail:
The Angel's Cocktail
Storytelling:
- Dopamine a hormone and
neurotransmitter regulating
attention, movement,
learning, and emotional
response (see Psych
Today article). The
effects of Dopamine
storytelling are focus,
motivation, and memory. Your
palms seat, you anticipate
what will happen next, and
your heart begins
racing. To tell a
Dopamine story, build the
suspense, launch a cliff
hanger telling rhythm, and
do this again and again. The
plot is abruptly paused, and
the main characters are left
in a terrible situation or
faced with a revelation.
Listeners wait in
anticipation of the next
installment to the series,
to see what they will do
next, until it is the final
ending. We watch the next
installment of Star Wars,
the sequel to the Avengers,
the next episode of The
Ring, Harry Potter, or Start
Trek.
- Oxytocin is the love
hormone and a
neurotransmitter that
increases in first stages of
romantic attachment and
love, as well as during
breastfeeding, hugging, and
sex (see
Medicine Today article).
The effects of Oxytocin
storytelling are empathy,
generosity, trust, and
bonding. To tell a Oxytocin
story, begin with a
situation that everyone
listening can identify with,
one with character
development, romance, a bond
with Nature that makes you
feel something until the
brain of the listener begins
secreting Oxytocin, in a
surge of trust and empathy.
See
example Andrea Gibbs' The
Power of Storytelling.
"Oxytocin is produced when we feel trusted when we are the object of a kindness or we make a connection with someone" (Marketing Blog article)
- Endorphin is a hormone and
neurotransmitter that
interacts with opiate
receptors to relieve stress
and pain (see
Medicine Net article).
The effects of Endorphin
storytelling are laughter,
creativity, relaxation, and
focus. It i the well-known
runners' high, giving us
pleasure and satisfaction as
Endorphin reaches the Limbic
system., the emotion part of
the primordial brain region.
The Devils' Cocktail Storytelling:
- Cortisol the steroid
hormone and neurotransmitter
that acts as Nature's
built-in alarm system (see
Medicine web article).
The effects of Cortisol
storytelling are threat,
distrust, fear, anxiety, and
being intolerant and
uncreative.
- Adrenaline is Nature's
fight or flight hormone and
neurotransmitter. (see
Hormone web article).
The effects of Adrenaline
storytelling are anger,
fleeing, memory impairment,
and bad decisions
Philips says the magical
power of storytelling it how
it tricks the brain of the
listener into the intended
neurotransmitter effect. His
advice is to pick the story to
tell that elicits the desired
effect on particular hormones
and neurotransmitters.
However, it is possible to get
out of the duality of Angel's
and Devil's storytelling
dialectic. Distress (Cortisol)
and Empathy (Oxytocin) can be
used to test storytelling
chemistry to predict who will
donate to charities which has
a dramatic narrative
emplotment of rising action,
climax, falling action and
denouement (See
Paul Zak's YouTube video on
The Future of
Storytelling).
Trumpland Storytelling
Science Voting Chemistry
People ask me how did
Trump get elected? It is basis
storytelling science. If you
look at the (neo) liberal
political discourse, it
constitutes master narratives
of threats that immigrants
supposedly cause, thus
activating Cortisol effects,
this is coupled with
Adrenaline to excite the
fight-flight response in
listeners. Put that together
with Fox News incessant tales
of threat and doom, and you
get a Devils' Cocktail
Storytelling that tricks the
brain of voters and elicits
the desired response: fear,
anxiety, then fight-fight
response and the vote for
Trump. The counternarrative
evokes another Devils'
Cocktail of doomsday scenario
storytelling about the Sixth
Extinction that is accelerated
by Trump withdrawal from the
Paris Climate Agreement, then
insuring that the
Environmental Protection
Agency (EPA) becomes as
impotent as US Department of
Agriculture. Trump's campaign
chest is full of money from
the coal, oil, gas, and gun
lobby, all of whom want to
avoid any kind of regulation
of the industry.
The Angels' Cocktail is the
Dopamine-Oxytocin-Endorphin
Storytelling, and you see that
the lively tales of Romance,
Love, Care, and Laughter are
losing the political ground in
Trumpland to the
Cortisol-Adenaline
Storytelling.
How to Begin
Storytelling Science
1. You are already a great
storyteller You are
200,000 years of storytelling
evolution, and you are
hardwired to storytelling,
your brain chemistry
is adapted, and you recognize
a good story well
told.
2. Get a Notebook Write
down the living stories of
your own life. The most
powerful storytelling is your
very own life world
experiences. You begin to
notebook the storytelling in
your own life world. You will
find that there are ten times
more stories and narratives
all around you.
3. Notice the Storytelling
Dynamics All around
you, you are embedded in other
people's Petrified and Master
Narratives. They keep
recruiting you to their plot,
as a character, and you get
colonized. Notice the
Petrified Narratives and
Counter Narratives you are
resisting, and notice the more
dialogical manner of living
stories and those
counterstories.
4. Index your Storytelling
Chemistry Which are Angels'
Cocktail is
the
Dopamine-Oxytocin-Endorphin
Storytelling
and which are
the Cortisol-Adenaline
Storytelling.
Is there a
third way,
that does not
dualize
between Angels
and Devils
ways of
storytelling?
That said, I am looking at
changing the storytelling
evolutionary chemistry. I
am looking at the Western
Ways of Knowing (WWOK) and
Indigenous Ways of Knowing
(IWOK), and how the two
are interacting in
Storytelling Paradigm
Shifts that are happening.
A paradigm is theory,
method, and intervention.
There are many
storytelling paradigm
candidates. Next a few
examples, but know there
are many more.
|
Storytelling Intervention Shift Not just Knowing, Being, Testing, but also Interventions of Doing. We work with our colleagues in Lyon on socio-economic storytelling, with building critical accounts, and when the critical grounding is turned up, there is a place for appreciative inquiry. We move from text-based restorying to 'embodied restorying process' intervention (Flora et al., 2016), and of course, always 'True Storytelling' principles.
Join us every December in Las Cruces New Mexico for the annual gathering of the 'Quantum Storytelling Conference.' We take The Gaia Ph.D. to Denmark, to that place in Skagen at the very tip, where the two oceans meet, so you can feel the power of the waves. Where are the most powerful Gaia places where we can go beyond?
Asking 'what is beyond' and as yet non-narrativizable, and unstoryable, means we rely on our won emotive intuitive grasping. It is that 'snap' moment in the eventness of Being when we stop abstracting a petrified narrative (or grand narrative), exit the role of idle bystander, and are compelled by what Mikhail Bakhtin (1993: 3) calls 'moral answerability' and Judith Butler (2005) calls 'moral accountability' that is beyond the limits of story and narrative, and yet we ought to do it anyway. We are inseparable from vibrant mattering (Bennett, 2001, 2004, 2010a, 2010b). Can there be a spacetimemattering (Barad, 2003, 2007, 2008) that is also enchanted?
Learn storytelling science methodology for your dissertation
Seminar Series Title:
'storytelling science' 'little s' for your dissertation
and after
David M. Boje
Note: Both books downloadable for FREE until
they are published, then you must pay for them.
Please
Download 'storytelling science' for dissertation book
from this folder
and
Please also download Boje's
Storytellling and Water Book
"Just as for the rest of
us, what scientists believe or say they do
and what they really do have a very loose
fit ... Gender, race, the world itself –
all seem just effects of warp speeds in
the play of signifiers in a cosmic force
field. All truths become warp speed
effects in a hyper-real space of
simulations" (Haraway, 2009: 110).
Marita Svane and David Boje have developed six antenarrative questions. We ask them to help move from all the Abstracting narratives-counternarratives to Grounding in more dialogical ways of Being on the world. We resituate 'storytelling science' in the ways of many futures arriving (Futuring) and in the Rehistoricizing that keeps happening. We don't buy into the propaganda of Beginning-Middle-End narrative Abstracting, or its linear plot lines. There are many pasts and many futues. What Bets on the Future are we making already now?
BEGIN with What are the six antenarrative questions?
Antenarrative Defined:
Antenarrative is pre-constitutive, antecedent process out of which a multiplicity of discourses are reconstituted into narrative-counternarrative and story-counterstory relationships. What are these multiplicities of discourses? Out of our conversational realities (Shotter, 1993), the discourses of sociomateriality, technology, science, and so are are the stuff out of which storytelling is being constituted.
Ensembles of discourses are comprised of narratives-counternarratives, stories-counterstories, metaphors, and tropes.
What are the Six Antenarrative Questions
1. What was Before? Before the Petrified Narrative of Romanticized Mother Nature, and before the Petrified Narrative of Industrial Revolution, was another Grand Narrative that humans were given dominion over the Earth, and could subdue and even destroy nature without consequence. Of course Žižek is right (see YouTube) ecology was already preconstituted as religion. The new counternarrative is ecology, will be the external spectator, the new godhead, to give capitalism and us consumers limits.
2. What is Beyond? Beyond here
means a grasping from embodiment of our
attachment relation to planet Earth. We
are thos 37.2 trillion living cells, in
constant and inseparable exchange with
Nature, with no boundary between
human-nature, animal-nature, and
plant-nature. We are living quantum
energy, vital mattering, living nature
already. We know that the body does not
lie, but the mind does fanticize and this
is our problem. The Beyond is an
antenarrative process of our embodiment
nature.
3. What is Beneath?
We know from Paul RIcoeur hermeneutics
that it takes Mimesis 1 (Boje, 2001) the
mimetic multiplicities of discourses that
are constitutive of language, symbol,
context understanding, conceptions in
order, all pre-constitutiveness to
get to Memesis 2 (the emplotment of story
or narrative), and after that is Mimesis 3
(the contextualiztion and
rehistorizicizing of Memesis 2 until it is
semiemnted as Memesis 3) and the
hermeneutic circle begins again.
4. What is Between? Two
interpretations we have worked with. First
is the notion of infrastructure or what
Heidegger (1962) calls forestructuring the
between. Second is to exit the
thesis-antithesis-synthesis kinds of
dialectical and get out of the duality in
a Third Way. We look at the move from
'Abstracting' dialectical (D1)
petrified
narratives<-->counternarratives and
actually 'Grounding in Gaia (which we
already are, but in denial of that
attachment), as way to proceed.
5. What is Becoming? Hopefully it
is the Becoming of Care, the Virtue EThics
and the Ethics of Care, but more than
these, the Becoming of an Answerability
Ethics (Bakhtin, 1993, and what Judity
BUtler, 2005 calls 'moral accountability'
for oneself ), and what we are calling
Terrestrial Ethics. We are morally
answerable, even when we reach the limits
of narrative coherence, and are
accountable to account for our own
complicity in the arriving catastrophes,
and to be self-reflexive in a deep ecology
way about our role in all this.
6. What Bets on the Future? There
are many Futures and many Pasts. There are
futures that never will be, and pasts that
never were. Organizations of all kinds are
making bets on the future of the
relaitonship between Humankind and Nature,
and if this is not a duality, but an
entanglement of inseparability, then the
Abstracting sort of dialectic won't work
at all. Rather, the kind of 'negation of
the negation' dialectic Hegel was
pursuing, and many others since pursuing
question of 'negation of the negation'
(Heidegger, 1927/1962: Sartre, 1960/2004;
Deleuze, 1991, 1991, 1994; Žižek, 2012;
Butler, 2005; Arendt, 1977, 1978). Each is
trying to get to a different reading of
Begson (1960, 1980) extensive, intensive,
and virtual multiplicities (Boje, 2019b).
The 'negation of the negation' dialectic
is not the polorizing
narrative-counternarrative polemics
(thesis-antithesis-synthesis)."
But dialectical processes of development
in reality and in our cognition are not
exhausted by the law of the transition
from quantity into quality and conversely,
and the law of the unity of opposites"
(Ripley, 2011). Rather 'negation of the
negation' is a multiplicity of
multiplicities, and we are part of the
multiplicity, inseparable from Nature
which is also not a oneness, but is
herself a multiplicity (Boje, 2019a,
2019b, 2019c). We are beginning, only
beginning to come to terms with
multiplicities. Rosile, Boje, and Claw
(2018) are theorizing 'ensembles of
multiplicities' and Sartre (1960/2004)
looks a a myriad of practical ensembles,
some quite exploitative, others offering
liberatory potential.
" In the development of a plant, the seed, a manifestation of its growth, appears as the negation of it, i.e., the negation of the negation. But seeds are generated by the development of the plant, they constitute a moment of the plant, a moment which signifies the goal of the development of the plant. The plant rots, the seed remains. The cycle of development is finished" (Ripley, 2011).
The
problem, of course is a cycle as Deleuze
(1994) observes moves and deviates and
becomes a spiral which can lose it
symmetry and become rhizomatic (Deleuze
& Guattari, 1987; 2004).
Further, there are upward and downward
spiraling forces, and can turn
rhizomatic at any moment. If Gaia
is not a stable, harmonious,
synthesis of equilibrium taking care to
nurture the species, all of them, not
just humankind, then is it without
oneness, a self-organizing movement,
without anything Becoming by more and
more catastrophe? Such an understanding
of spiral rhizomatic antenarrative is
quite different than the linear
antenarrative of dialectical development
(thesis-antithesis-synthesis.
The negation of the negation It
is not an easy notion. The 'Abstracting'
is the first negation, and the second
negation is about
particularities, and how the external is
zooming in on the local, and quantum is
zooming out form the 'Grounding.' No
synthesis in the 'negation of the
negation' just more self-negation,
negations of the Other, the negation
of attachment, and now and again a
secure attachment, for a while, and the
process of self-sublation (Georg
Wilhelm Friedrich Hegel's German term Aufhebung).
Sublation, can be
defined the diversion of our biological
impulse, our attachment-instinct, from
its desire to a more sustainable and
forecaring 'moral answerability' even
when its unstoryable, as yet
unnarratizible.
" But we cannot afford these particular plays on words – the projects of crafting reliable knowledge about the “natural” world cannot be given over to the genre of paranoid or cynical science fiction. For political people, social constructionism cannot be allowed to decay into the radiant emanations of cynicism" (Haraway, 2007: 110).
It is
time to begin
'Grounding'
whatever
disciplines you
want to study in
your dissertation
in the natural
systems. We leave
it for you to
decide if you
follow Latour
(2017) in a
secular approach
to Gaia, or do a
dissertation about
Enchanted Gaia.
Either choice, we have a Gaia Ph.D. Manifesto. It is time to move from Abstracting Virtue Ethics or Ethics of Care to the Grounding in Answerability Ethics and especially in Terrestrial Ethics.
Antenarratives of Futuring need Answerability Ethics, the moral answerability for how we are all accountable to act in once-occurrent cyclical processes of Gaia. We need what we at The Gaia Storytelling Futures are calling for "Terrestrial Ethics," for each corporations and its politico influence and each one of us, to give what Judith Butler (2005) calls a 'moral account of oneself' Being on the world of Gaia.
Radical
Political Economic Reform
Henri Savall 's (2018) life long
project to reform political economy is
inspired by by the visionary work of Germán
Bernácer. Collective ownership of natural heritage (Savall,
2018: 362), the natural endowments of land and
natural resources for Bernácer are
differentiated from the human-created assets
(buildings housing, & productive
equipment). Bernácer see the need to overall
level control of insidious and odius injustice
such as speculative financing and land
speculation, including private beaches (p.
363). The reforms to political economy fall
between Marx's complete rejection of
capitalism, and Maynard Keynes'
government control of failed private
enterprises. Bernácer, unlike Schumpeter
develops political economic reforms to keep
the cyclic crises of capitalism from creating
unemployment and economic crisis after crisis.
At the same time Bernácer rejects equilibrium
and uses combinations of deduction and
induction as scientific
methods. We add Peirce abduction, to utilize
the abduction-induction-deduction triadic
approach to 'storytelling science.' The
purpose is to develop more radical political
economic reform such
that Nature's ecological heritage is
separated out political economic exploitation.
The collective ownership of natural heritage
needs 'Terrestrial Ethics' a posthumanist
standpoint in which humans are one of
millions of species. Bernácer's
cycle theory is characterized 'ethical
dialectics' and
by intervention in the downturns in which depression crisis
is fatal (p. 299, 304). Can
we learn
'Grounding' to
feel the Nature we
are already apart
of?
In
the words of
Paula Gunn
Allen, you are
a walking
climatic body,
with 37.2
trillion
living cells,
all of them
have water to
live. Our
trillions of
living cells
are
inseparable
from the
ecology of
colonies of
biotic
cellular
life.We are
inseparable
form ecology,
complicit in
the crises of
Gaia. We are
part of
Nature,
existing in
co-evolution,
and answerable
for
Terrestrial
Ethics in
political
economics. I
think there is
a role for
fabula,
relatio, and
fictio in Gaia
Storytelling.
Some may
disagree. That is why we need 'storytelling science' in order
to begin to
refute and
confirm, to be
dialogical
with one
another.
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