Saturday, July 31, 2010

Battering and US foreign policy

This is an article I wrote a few weeks before the US invasion of Iraq. It came to mind because of a recent conversation with a colleague. I have made only minor editing changes to clean it up for posting to my blog now. I reference it from time to time and want it to be publically available.
Mark Lee Robinson
February 16, 2003

I wasn’t able to get to the Instead of War rally at Pilgrim Church on Saturday until almost 2:00 and thus was only able to get into the room by standing behind the screen by the organ bench. I have never seen so many people in that sanctuary. The Fire Marshall would have had a fit.

I was late because I had been upstairs with the men in the Abuse Prevention Class that meets at Pilgrim on Saturdays. These are men who are ordered as a condition of their probation to complete an intervention program because they have used violence against an adult intimate partner. These are called “men who batter.” The juxtaposition of these events in my life only served to underscore for me how much George W. Bush and Saddam Hussein have in common with the men in the Abuse Prevention Program.

The news coverage about the Instead of War Rally disclosed that there was a lone dissenter across the street from the church. It seems his position was that we shouldn’t tolerate Saddam’s behavior any longer. Well, I’m with him. I don’t see Saddam’s behavior as acceptable. The question is not do we support his policies, but how do we oppose them. George W. and his cronies are of the opinion that we stop a bully by being a bigger bully. This is not about whose side we are on, but about what we see as effective mechanisms for positive social change. I want to be very pragmatic about this. A military attack on Iraq will not create peace in the Middle East. It may very well cause a regime change, but we have no reason to expect that the new regime will be able to create greater social justice and stability than the present one.

The men in the program are not men who like beating up their loved ones. They are men who are so scared of the instability in their relationships that they get frantic and do the only thing they can think of to do. They even say about the violence, “there was nothing else I could do.” The purpose of the Abuse Prevention Program is to show them all of the other things they can do to create what they need. There are many other choices. They just don’t see them as ways to get what they need. This is largely because they don’t know what they need. What they know is what they want. And what they want is for someone else to change.

The roots of domestic violence are the belief that the only way I am going to get what I need is for me to get someone else to change and the belief that I have the right to use violence to make others change. Thus “when I want to go out with my buddies and my wife is complaining that I am taking the car when she was going to take the kids to see her mom, and she won’t shut up, I decide I have the right to slap her to get her to be quiet. What else am I supposed to do? She was getting hysterical. You can’t let them push you around. They won’t respect you if you act soft. A man’s gotta do what a man’s gotta do.”

There are, of course, differences between domestic violence and international violence. But there are some significant commonalities as well. They include:
  • The offender/attacker defines the problem as being someone else’s behavior. Because the other is doing things they must not do (or failing to do something they must) there is a problem.
  • The solution to the problem is in getting the other to change and the offender/attacker gives himself permission to use violence to effect that change.
  • The offender/attacker refuses to look at any of the ways that the problem as it is defined is a problem for the offender or is caused by the choices of the offender. There is no willingness to be accountable for the problem.
  • Any suggestion by others that the offender/attacker has some responsibility for the problem is met with indignation and a charge of disloyalty (treason).
There may well be lessons for us in addressing the international violence by looking at the successes of domestic violence intervention. Among the strategies of the domestic violence intervention community we find:
  • Support for victims: without supporting the victims of the violence, there is no awareness that the problem exists. The preparation and distribution of hygiene packs is an example of this support for the Iraqi people. There are many other ways to provide support and there are many other victims.
  • Ending secrecy: the fact that the violence happens in hidden ways allows it to continue. By bringing the facts to light the oppression is undermined. One way this is happening now is the call to have the Bush administration reveal estimates for civilian casualties in the event of an invasion.
  • Isolating offenders: by getting the peers of the offender to remove permission for the behavior. This happens in domestic violence intervention when groups of men come out against violence against women. It happens in the international arena when other nations refuse to support the invasion.
  • Battering Creating legal consequences: when offenders are arrested for criminal behavior and experience sanctions, there is the strong message that such behavior will not be tolerated. We must work to get the US to agree to the establishment of a world court to which we will be accountable.

Thursday, July 29, 2010

Clergy Day of Discernment Task Force

Over the past year a group of clergy of the St. Louis Association (with a token lay person or two) has met every month to six weeks to discuss the future of the Association and the Church. This group has no formal authority. It was responsible for the Clergy Day of Discernment at Parkway in May and has pledged to follow up on the findings of that day with future events. Donna Kendrick-Philips chairs the meetings and Margaret Philip handles the mailing list for reminders. We meet at Eden. All are welcome to attend.

The most recent meeting was in the commons on July 28, 2010. The next meeting will be September 7 at 3:00. What follows are the observations of one participant in the July meeting. This should not be considered minutes of the meeting but only a collection of the observations of one person.

I found this to be a fascinating and spirited conversation by the nine who attended the nearly two and half hour meeting. Present were Starsky Wilson, Traci Blackmon, Karen Miller, Randy Orwig, Donna Kendrick-Philips, Margaret Philip, Jacki Tyler, Betsy Happel, and myself, Mark Robinson. A focus of the meeting was the memo I wrote following the June meeting which began with the “elephants” that Cindy Bumb had identified as having been finally named, and ended with my sense that what we are looking for is greater clarity and commitment around building mutually accountable relationships.

A second focus of the meeting was the content we each shared as we “checked in” about what was currently arising in our personal and professional lives. Portions of this check-in referenced broken covenants by youth on mission trips and lock-ins. While no one got harmed, the transgressions hurt the whole community. We also considered the request by Gateway ONA that the Association begin a process of discerning whether to declare itself Open and Affirming.

There arose from the discussion a new vision of what the Church might be like for us and how it might manifest in the St. Louis Association. I want to start with that vision and then talk about some of the implications and some of the program ideas that came from the conversation.

 

The Homogeneous Church

It was never really true that all of our congregations were alike or even very similar. But I think it is true that, for most of our members, there is a sense that there is a best way to be the church. Some churches have a better choir and some have a better youth group and some have better mission trips, but all churches are supposed to excel at being all things for all people. Thus, when someone moves their membership from one church to another that means they find the new church to be in some sense better. Not just better for them, but ontologically better. When a pastor loses a member or a family to another church that means the pastor has failed.

One of the “elephants” is the sense of competition for members and the concern that, when members move, the pastor who has “won” them has engaged in sheep-stealing. But out of our conversation a different sense of the Church emerged for me and it allows us to see the transfer of members in a very different way.

We have never been alike. Our churches have always been distinct but have never been very skilled at articulating the differences that make each unique. When we see that some churches have great music programs and some have robust youth groups and some are dedicated to addressing problems of food insecurity and some are active in Habitat for Humanity and some are able to articulate a progressive theology in the idiom of the Black Church and some can minister to people who are rich in things but poor in the Spirit and that it is just fine and even precious that we are so distinct, then we can see all of our congregations as unique expressions of one Church. When a family leaves my congregation and joins one with other strengths, I didn’t lose members of my church. They are still members of my Church, just attaching themselves to a different congregation which better speaks to their needs at the moment.

 

The Association as Church

One of the barriers to seeing ourselves as members of the same Church is that “they” are so different from “us.” I can’t think of any issue for which this is more vividly true than for how we address concerns about openly affirming our members who are GLBT. There are deep wounds left from the affirmation of full marriage for all people by the General Synod three years ago. We have members who are horrified by being in a church that condones sin and we have members who are infuriated and hurt that they are still not fully accepted by their own church.

If we can see the request to have a conversation about the Association becoming open and affirming as an opportunity to address and heal these wounds we can go a long way to becoming a more unified but not uniform Church. This will require a process that may have to be more careful and complex than has been used by other Associations as they have considered these questions.

A second issue arose out of the awareness of the Confirmation Day event coming up in October at Eden. While we think it is a great event, we are bit puzzled about why it is something Eden does. What would it be like if we were able to create a confirmation program as an activity of the Association? What would it be like for Confirmation to be an activity of the Association rather than of the Congregation? What if we all pooled our leadership and our eligible youth and conducted something that connected the kids in a vibrant and vigorous way with the larger church as manifest in the Association and the closely associated institutions in the St. Louis area? What if our kids grew up looking forward to being old enough to do Confirmation with other kids from all around St. Louis and then “graduated” into a Youth Program of the Association that kept them active in fellowship and mission?

But wouldn’t that require an Association staff to run the programs? Perhaps, but if we look at the recent and rousing success of the Hope for Haiti event a couple of weeks ago we can see a model of collaboration. That event worked because everyone working on it knew they couldn’t do it on their own and so asked for help. It worked because knowing they needed help, they knew who to ask and those they asked came through. It worked because they were able to construct relationships that are mutually accountable.

 

Becoming Mutually Accountable

We sometimes refer to the buildings we own as “the church.” We know that isn’t true. The church isn’t the building but the people. But, in fact, that isn’t true either. The church isn’t the people. You can get a bunch of people together and still not have a church. The church isn’t the people but the relationships between the people. It is the history, the commitment, the agreements, and the hopes of all who identify as members of the church.

Church is relationship. Relationships are hard. They have always been hard but they have gotten much harder. Not but a couple of generations ago we all knew who we were and how we were to be with each other. The roles were clearly defined. We may not always have done what we were “supposed to” do, but at least we knew what that was.

Now it is much harder. Roles are changing…fast. Nowhere is this more apparent than in the institution of marriage. I don’t know anyone who has, or even wants, the marriage that their parents had. And the same thing is happening in the role of pastor. We aren’t sure who we are supposed to be.

We know we need integrity. We know that when we enter into a covenant, even when we sign one with our parents before going on a mission trip or other activity with the youth group, we expect that everyone knows what they are agreeing to and will abide by it. When our youth willfully and repeatedly violate the covenant and then think “putting on puppy-dog eyes” will atone, we become alarmed at their capacity to build healthy and just relationships.

It may well be that the task of the Church is to support the creation of healthy and just relationships. For us to be able to do that, we first have to know how to do it for ourselves. But a relationship isn’t something I can do by myself. I have to construct them with others.

Toward the end of the meeting I tossed out that I have had a series of conversations about building on the content of Boundary Training by going on to look, not so much at what we shouldn’t do, but at what we can do to be healthy. The last portion of the most recent iteration of Boundary Training does this by introducing the theme of accountability. This will be the core of a seminar I would like to create under the banner “Beyond Boundaries: Building Mutually Accountable Relationships.” I will spell out more of what I have in mind in another memo.

I have tried to weave together in this narrative some of the themes that arose for me in this remarkable meeting. I hope I have captured some of what others experienced as well. Let me just close with the observation that we all want to celebrate who we are and not gather to make lists of how we know we are dying. We are living and growing. We just don’t know who we are going to become as we grow up into the fullness of Christ. We trust that when two or three are gathered in Jesus’ name, we are the Body of Christ which will not die.

Mark Lee Robinson

Thursday, May 27, 2010

Beyond Boundaries: a conversation for St Louis Area clergy

I recently completed “Boundary Training” in fulfillment of the requirements of the Associations of the UCC for clergy with standing. While I can’t say I was really looking forward to it, it was a good day well spent with fellow clergy. The conversation was frank and open and the issues were real and relevant.

This iteration of the workshop is new. A committee of several pastors, conference staff, and active laypersons has revamped the structure of the workshop leaving in a couple of the best pieces of the older version while adding some new ones. All in all, it is better than the one I did three years ago which was better than the one from three years before that.

Still, I found myself disappointed. It is such a rich opportunity that perhaps my expectations and hopes are unrealistically high. The larger topic of how we construct relationships that are not only safe but deeply satisfying is one that has consumed much of my professional life. It is not enough that we as clergy don’t misuse our power and privilege; it is the mission of the Church to be a source for health and healing in all of our relationships.

The core of my problem with “Boundary Training” is that it is about boundaries. Given the history of how this requirement came to be and given the larger cultural concerns that make it continue to be necessary, it is not at all surprising that we want to make it very clear where the line is so that no one can step across it and claim they didn’t see it. If we are to be righteous we must know what constitutes a transgression.

But as Paul has taught us, we are not saved by the law. We are not given license to violate the law, but simply obeying will not bring us into the fullness of Christ. Within the context of the workshop we began to consider what it means to be accountable. This moved us much closer to what I see as the heart of the matter, but accountability is a complex concept and would take a more robust paradigm than the ones we were using for us to become able to fully realize it.

I have a sense that there are others who share my longing to go further and deeper. To that end I am inviting all St. Louis area clergy join me in an extended conversation. I am happy to give it a place and a structure. If we are few we can meet at my office and if we are many we can easily find one of our church’s meeting rooms. I suggest we meet on a Wednesday morning in the space left by the vacationing Ministerium. That may not work well but we can find what is best for most of those who are interested.

If you are interested in joining the conversation, simply email me and I will be sure you remain informed of plans to gather. You can contact me at MLRobinson@charter.net.

Monday, January 25, 2010

Groundhog Day Release

The publicity team for the release of the book Just Conflict is preparing for a large campaign to begin next Tuesday. As it happens, that is Groundhog Day. While the timing was not coordinated with this odd holiday by design, it has a kind of synchronicity which connects with the 1993 film by Harold Ramis starring Bill Murray.

In the film “Groundhog Day” Murray plays Phil Connors, a weatherman for a Pittsburg TV station, who once again is on assignment in Punxsutawney, Pennsylvania for the February 2 festivities. He is not pleased. Indeed, very little seems to please Connors. He is a smart and funny but shallow and narcissistic loner who manages to alienate everyone he relates to.

Without explanation Connors has predicted that a big storm heading across the mid-west will miss mid-Pennsylvania. He is wrong. It hits and strands him and his team in Punxsutawney for a second day. Except it is the same day. He wakes up on what ought to be February 3, but it is Groundhog Day all over again. At least it is for Connors. For everyone else it is the first time they have had this day.

Day after day it is Groundhog Day. No one changes but Connors, and it takes him a while to begin to adjust his own behavior. It is Day Four before he remembers to miss stepping in the slush-filled hole on his way to his moment on camera at Gobbler’s Knob, the park in the center of town where Punxsutawney Phil sees his shadow and predicts six more weeks of winter.

As it turns out, both Phil’s are afraid of their shadows. In Connors’ case it is not his physical shadow but his psychic one that scares him. He can’t get close to others because he is not close to himself. The heart of the film is the exploration of his transformation, kicking and screaming much of the way, into a person who not only knows himself, but likes himself.

Along the way he does what we all do to avoid deep connection. He explores all manor of self-destructive behavior. He has the luxury and the curse of having no long-term consequences. No matter what he does today, he will get a fresh start tomorrow.

He also explores manipulating others for his own immediate desires. He seduces women, punches out an insurance salesman, robs an armored car, all with no lasting effect on his self-satisfaction. In the end he does succeed in breaking out of his predicament, but one of the marvels of the film is that it is not obvious what he did to release himself.

Considering what worked for Phil Connors makes Groundhog Day the perfect time to promote Just Conflict. We all share in Phil Connors’ predicament. In one scene where Phil is describing his situation to a couple of town drunks with the lament that it is the same day over and over, one of them responds by saying, “Yes, I guess that about sums it up.” We all, to some degree, have the same day over and over.

While there are many powerful lessons the film can help us learn, there are two which stand out. One is that it really is the same thing over and over. We can try to duck or ignore life’s problems but they keep coming back. While these problems are not as obvious for most of us as they are for Phil Connors, we all have patterns of conflict and we will continue to have opportunities to address them. Avoiding these opportunities just keeps us stuck.

The second lesson is the one it took Phil the longest to learn but which finally, in my judgment, set him free from the rut of the same thing over and over. In the beginning Phil tried a series of strategies which would either exploit the advantage his predicament gave him (carefully planning an armored car heist by observing the security lapses) or which attempted to get others to do something which would save him from his plight (getting Rita, his producer played by Andie MacDowell, to spend the night with him so he was not alone when the day reset). What these strategies share is the hope that we will save ourselves by getting others to change.

We all know we can’t change others. This was abundantly clear to Phil Connors. But it didn’t stop him from trying and it doesn’t stop the rest of us. It was only when Phil discovered that he couldn’t make Rita love him—that he couldn’t become so perfectly who she wanted that she would not resist him—that he gave up being dedicated to manipulation. Instead he decided to put the same dedication into being kind and considerate as he had put into getting others to do as he wanted. He dedicated himself to learning to play piano, not to impress others, but for the love of music.

When he transcends self-centeredness and becomes deeply centered in himself, he draws others to him. In the end, Rita falls in love with him because he is deeply connected with himself, not because he is who she wants him to be. This is a lesson we all need to learn. Deep and durable relationships come from authenticity. We can’t be authentically ourselves when we are trying to make others love us.

Phil is able to effect this transformation in himself by practicing acts of kindness and practicing his piano playing over and over, day after day. It is practices for self-discovery and transformation which Just Conflict hopes to teach.

Thursday, January 07, 2010

Having a Committed Relationship

One frequent rough place in the development of an intimate relationship occurs when one party to the relationship wants to confirm that they have a “commitment” to each other or that they are truly “in a relationship.” This is tough for a couple of really good reasons.

One reason is that this may be the first time that have actually talked about the relationship itself. It is one thing to be in relationship with another; it is another to make the relationship itself the focus of shared attention.

When I was in graduate school I became close friends with a guy who lived across the hall in my dorm. His name was George. I went home to see my folks one weekend and as I was driving back to school I became aware that I was looking forward to seeing George. As I walked down the hall towards my room, George came out of his room and called out, “Hey, Mark! Good to see you. I missed you.” We had never before spoken about our friendship and so as we acknowledged missing each other we were moving to a new level of interaction.

In primary intimate relationships this transition is especially fraught with danger. Not only are we now talking about our relationship, we are using language that may not mean the same things to each other. Are we dating, going steady, hooking up, hanging out, going together…what? I had a teenage client mention to me that he was “going with” one girl but really wanted to “go with” another. I asked him what it meant to be going with someone. He didn’t understand the question. They didn’t actually do anything; it was just an understanding that their relationship was special and different.

Adults who are exploring an intimate relationship have this problem as well. Even if they say they are committed, what are they committed to? Relationships work much more smoothly when these expectations and agreements are very clear. But coming to this clarity can be very difficult.

Typically one party to the relationship is urgent that the understanding be clear and the other is less excited about having this conversation. In my experience, women tend to be more anxious about establishing clear expectations than are men, but I have certainly known couples where it was the man who was pressing for sharp boundaries.

Having the talk about what we mean to each other is hard because it is talking about the relationship instead of just being in it. Additionally, we each need some clarity about what we want from and for the relationship. Coming to this clarity involves a series of steps. At each one we can get hung up.

1) “This relationship is not so important to me that I am going to put energy into figuring out what I want it to be like. Whatever is fine with me.”

Not all relationships are so important that I am going to be willing to figure out what I want it to be like. This clarity takes time and attention and I am just not willing to do that work when the relationship is with someone I know from work, for example. Just talking about our relationship makes it seem like more than it is for me.

2) “I care about this relationship and want it to be clear and strong, but I’m not sure what that would be like.”

Even when I can say that this relationship is special in some way, and that it is more important to me than just a routine relationship with anyone, that doesn’t mean I actually know what I want it to be like.

3) “I know what I want it to be like but I don’t have the words to describe it clearly enough.”

Even when I can be clear about what I want, I may not trust that I have the words to describe what I want. I have been clear in prior relationships only to find that what my words meant to the other something was different from what they meant to me. I can’t trust that my words will convey my meaning.

4) “I think I can say what I want the relationship to be like but I am afraid that if I do my statement will be a source of conflict.”

Even when I know what I want and trust that I can communicate my wishes clearly there are still potential problems.

a) “When I say what I want but what I want is not what my partner wants it will become something we will fight about.”

It may be that my definition for the relationship is so different from what my partner wants that she or he will be angry and perhaps even choose to leave the relationship.

b) “When I say what I want and I am not always able to follow through on how I want to be it will be a reason to confront me.”

Even if we are both clear about what we want and we are pretty close in how we want things to be between us, I know that I don’t always act as I have intended. If I say how I want things to be, and then don’t do what I need to do to create what I said I wanted, I will be subject to criticism. A part of me wants to protect me by simply being vague.

For these reasons it can be very difficult for a couple to talk about what they want the relationship to be like. So let me offer a suggestion about a couple of topics the couple can address in trying to navigate these potentially treacherous waters.

1) Is this relationship sufficiently important to each of you that you want it to be special? Do you want this to be different from any other relationship you currently have?

2) If it is special for both of you, what are your concerns about being clear about how you want it to be different from any other relationship?

Be aware that as you have this conversation you are not going to name the same things. This is not a problem. It would probably be a bigger cause for concern if you only had the same concerns. You are different people. If you were totally alike it would be really hard for you to get along.

Be aware also that what you each want the relationship to be like is certain to change as you get to know each other better. If what you each want isn’t changing, you probably are not in a relationship with each other. Instead you are each in a relationship with who you want the other to be, not who the other actually is.

If you have trouble with this, you may want to review Discipline #10.

Wednesday, January 06, 2010

Gender Justice Roots for Just Conflict

What might it mean for women and men to have deeply intimate and just relationships when, for so much of human history, relationships between men and women have been shaped by dominance, gender inequality, and violence? 

This question arose for me out of thirty years of work in the domestic violence intervention community starting with my role as a volunteer on the staff of one of the first programs in the country to do intervention with men who batter.  This program is RAVEN in St. Louis.  I was the coordinator of counseling services there for over eight years in the 1980’s.

The parent group for RAVEN developed from the planning team for the 4th National Conference on Men and Masculinity held at Washington University in St. Louis in 1977. That conference brought together men (and some women) who were interested in discovering how our understandings of gender shaped our relationships with other men, with women, and with our children.

The planning group continued to meet after the conference and formed what was first called Brothers in Change but which was later changed to the St. Louis Organization for Changing Men. We were a collective which allowed anyone who completed the training and volunteered at least three hours a week to be a member of the staff and to participate in the consensus decision-making process. That is, anyone who was male. Women were excluded from membership.

The broader organization had multiple goals and activities. There was a monthly public meeting that explored some issue of men’s identity, often through a film and subsequent discussion. There was a group exploring the roles of men as fathers.  And there was what we called the Childcare Collective which provided childcare at women’s events. The intervention program working with men who batter was not originally an activity of the collective. It mostly arose out of a concern to figure out why men would physically assault their women partners. Some of the men on staff had themselves been violent in past relationships.

I took the training to join the staff in the fall of 1979 and started co-leading one of the groups for men who batter in January 1980. In June of 1980 I went to my first National Coalition Against Domestic Violence conference and discovered how controversial our work was. I saw us as allies with the women who work with battered women. It never occurred to me that there would be women who opposed what we were doing. Still I found that I had great respect for the women who were not impressed or encouraged by our work. Their indifference and skepticism gave me a very helpful lens through which to see what we were trying to do.

A central concern for feminism in the 70’s (and which has continued to this day) is the problem of violence against women. Much of the activism of the day was about creating support services for the victims of that violence: victims of rape, sexual assault, and domestic violence. The men who were attracted to Brothers in Change were primarily social activists who wanted to change the world. While we were not welcome to join the women in their work, we envied their zeal and the cohesiveness of their consciousness raising groups.

It was self-evident that the women who were victims were the victims of men. As men, it was our job to address those men, our brothers and at times ourselves, who perpetrated the violence. We saw ourselves as unwilling beneficiaries of men’s violence against women and we committed ourselves to ending it. While we would have enjoyed women’s thanks, it was clear we were not going to get applause for cleaning up the mess we were making.

So the Domestic Violence “Community” was actually two communities. There were the women who worked with women, and the men who worked with men. We didn’t meet together routinely. From time to time there was occasion to each present at the same event and we knew each other socially, but there was a sense that our work was different and that there was little reason to collaborate.

As men we knew that our work depended on the work that women were doing. Indeed, there is no “problem of domestic violence” in those communities where there are no services for battered women. On the other hand women considered that we were at best irrelevant and at worst dangerous. We certainly weren’t going the get the men to change and we might give their partners senseless hope which would lure them back into danger. There was no sense that we men were in a mutual relationship with the women. Some of us felt a sense of justice in this imbalanced relationship. We were atoning for thousands of years of patriarchal violence and oppression.

But by the 90’s the politics started to change. It became more and more important to model gender equality and that meant having men working at rape crisis centers and women co-leading intervention groups for men who batter. As this shift happened it also became more critical that we have a clear notion of what just and equitable relationships between women and men might look like.

This clarity has not emerged in the communities of which I have been a part. We have a pretty clear sense of what we don’t want, but we don’t have a clear vision of what healthy relationships are like. It was my wish to describe just relationships in gender neutral terms that helped prompt me to develop the ideas I present in Just Conflict.

In order to envision what healthy relationships look like in the book we consider the nature of power, kinds of relationships, forms of agreements, and tools to create and recreate accountability. In every instance it is important to take into account the effects of culture on our expectations. Nevertheless, just relationships are not shaped by the demands of gender. We must take seriously the trauma of abuse and discover ways of establishing a radical level of accountability if we are to build relationships which do not mimic the oppression that characterizes much of what is considered normal in this culture.

My personal efforts to answer these questions have resulted in the practical framework which is the vision of Just Conflict.

Saturday, December 12, 2009

The Obama Doctrine

I have read and reread President Obama’s lecture to the Nobel Prize committee and distinguished guests upon his award of the Peace Prize.  I find it to be a powerful and important statement, not just of American foreign policy under this President, but of how we as humans might learn to address and resolve conflicts.

I have been working on an essay about the principles of nonviolence Martin Luther King used in his efforts on behalf of civil rights in America so I was especially sensitive to Obama’s references. To have a President, especially one who is increasing the number of troops in Afghanistan, cite King (and Gandhi) as models to follow and to do so in a way that is coherent and carefully considered illuminates the reasons Obama got the award. That he received it saying so many things that so many of his liberal supporters find disagreeable makes it only more remarkable.

I myself didn’t agree with everything he had to say. But my disagreement has mostly to do with his use of the term nonviolence in ways that, while consistent with popular usage, limits the meaning to “a set of tactics appropriate to actions taken by oppressed persons addressing grievances against an authority which is morally sensitive.”  If we limit the term in that way then he is right, it wouldn’t have worked against the Nazis and it won’t work with al Qaeda.

But if we are looking not so much at the tactics as at the philosophy that undergirds it, and think more creatively about how conflicts can be resolved, then we discover some important principles that unite Nonviolence and the Obama Doctrine. Among them:

  • We are all connected in a great web of care and concern. What affects one of us affects all of us.
  • Passivity or patience in the face of oppression is not only an abandonment of our moral responsibility but is also an invitation to greater violence.
  • The road to peace is through a process of relationship building with those with whom we disagree.
  • Justice is not simply about the rule of law but is also about the equitable distribution of rights and resources, but such equity is not possible without the rule of law.
  • We cannot allow the fact that others abandon righteous behavior to allow us to depart from the values we hold.

These are all examples of the kinds of principles which I hope to celebrate and promote through the promulgation of Creative Conflict Resolution and through Just Conflict.  I welcome your comments.

Friday, November 20, 2009

Why I wrote "Just Conflict"

In November of 1986 I flew back to St. Louis from El Salvador. High above the clouds as I peered out the window I had a startling revelation.

I had been in El Salvador as part of an American delegation observing the civil war that was tearing the country apart. The US government was supporting the Salvadoran government whose troops were terrorizing anyone they suspected of being friendly with the rebels. One day earlier I sat in a conference room in San Salvador and heard a woman give an eyewitness account of her pregnant friend being disemboweled by a government soldier while she watched horrified and powerless from the shelter of the surrounding woods.

Looking out the window remembering her vivid account I thought to myself, “How can anyone do something like that.”

That is just the sort of statement we often make to ourselves when confronted with the horrific events of our lives. Then I heard again what I had thought, this time not as a statement, but as a question. “What is going on with someone who chooses to inflict suffering on another deliberately?” I realized that I know the answer to that question. Further, I realized the question itself is frightening. We are not curious about the intra-psychic dynamics of those who behave in such obviously harmful ways. We choose instead to believe that they cannot be understood.

At the time I was the Clinical Director of a program in St. Louis called RAVEN and was doing contract work for the Child Sexual Abuse Treatment Program of the Masters and Johnson Institute. RAVEN was then a men’s counseling collective which engaged in several programs for social change, among them doing intervention with men who batter and men who commit sexual assault.

The program at Masters and Johnson was targeted at families in which a parent (the father) had sexually abused a child and the non-offending parent (the mother) had hopes of reunifying the family. The question we were exploring was, “What will each part of the family system have to do such that we can be confident that there will not be a re-offense and that we have established such a momentum for healing that we are confident about the children’s long term wellbeing.” My job was to do therapy individually and in a group with the fathers. I was thus doing extensive clinical work with men who batter their wives and sexually abuse their own children.

As I looked out the window at the cloud cover over Mexico it became clear to me that the government soldiers were not all that different from the men I work with every day. Furthermore it became clear to me that the belief that we can’t know why these people do these things comes not from our inability to understand them but from our unwillingness to face our own horror when we do.

As I work with men who batter and with men who sexually abuse, I commonly come face to face with colleagues who try to convince me that what I am doing can’t possibly be effective. I have heard advocates for battered women assert that we shouldn’t do intervention with the men because they won’t change and we are only building unfounded hopes in their partners when we try. I have witnessed administrators of State programs for treatment of sex offenders dismiss therapists from the list of approved providers because those providers were too confident that the men they work with can heal. In effect I was told, “If you think you can help these men heal you are being naïve and they are fooling you.”

Each of us wants to know that we are good. And we also know there are people who do bad things. It is more comfortable for us when we can believe that we are not like them. If we come to know them too well, we lose the ability to see them as essentially different from ourselves. If we can comfortably assert that they cannot change, then we don’t have to understand them so deeply that we begin to identify with them. Nevertheless, they are not so different from us.

So, as I gazed out the window of the plane, I was aware that I knew why these guys did what they did and I could see that neither I nor anyone else is as different from them as we would like. Seeing that we all do things which are harmful to others and especially that we all do things that harm those we care about the most can help us to heal ourselves, our relationships, and those we care about. But we will not address a problem we say we do not have.

In the 23 years since that realization I have worked to know what goes on within us as we make choices which are abusive to others and to discover ways to talk about those interior dynamics such that anyone can understand them. My challenge was to make it simple enough that the men in my care could appreciate and use the perspectives I was offering to alter their behavior when they choose to harm those they say they love the most.

Both the harm and the healing arise out of how we address conflict. This is the clearest context in which to look at abilities and qualities for building healthy relationships. Time and time again it has been brought home to me that everyone and every relationship can benefit from greater self-awareness, a larger ability to care for ourselves, and a willingness to be fully accountable. If we are to create relationships which are just, we must use tools for addressing conflict which move us all into ways of being that construct what everyone needs. That is both the premise and the goal of Just Conflict.

Tuesday, October 27, 2009

“Just Conflict” is now available

A little before six this evening UPS delivered 100 copies of my book.  I went on Amazon and discovered that they have it listed.  There is no image yet and they admit it isn’t in stock, but you can order it.  I am discounting the price if you want to come by for one and I will be taking them to the IFS Conference this weekend.

I will give a copy to anyone who will read the whole thing and write a review.  You can pan it if you want, but I want a commitment to read and write about it.  I will post your review on the web site, Just Conflict, and will invite you to post it to Amazon as well.

Now I get to promote the thing.  I will be sending copies to anyone I think will want to interview me publically or will want to publish a review.  I welcome your suggestions.

Saturday, September 19, 2009

Getting Others to Give Us What We Need

We are hurt when we don’t get what we need. It is healthy to act in ways that move us toward what we need. We use our best cognitive maps to guide us in figuring out what we can do to get what we need. Sometimes we use a poor map and, not only don’t we get what we need, we actually create the opposite of what we need. Here we will examine a very common way this happens.

One of Abraham Maslow’s most enduring contributions was his map for a hierarchy of needs. He pointed out that there are different kinds of needs and that we have to have met certain lower order needs before we can fully establish the higher order ones. We have to have shelter and food before we can fully experience self-esteem and affiliation with others.

When it comes to the lower order needs of things like food, water, clothing, etc. we can get what we need by having others give them to us. If I am hungry and you have a sandwich and I can prevail on you to give me half, then you have met my need. I was able to get you to meet my need. I may come to believe that I get my needs met by getting others to change how they treat me.

But the higher order needs are different. They are not physical objects which we can receive or be denied; they are qualities which are created out of the relationships we create with others.

If, as a child, I had parents who were curious about what was going on with me, I was repeatedly invited to discover my own feelings so I could tell them. I was thus taught how to attend to myself by the fact that they gave me attention. I will then be able to grow to adulthood as someone who can attend to my Self. I enjoy the attention of others, but I don’t need it.

On the other hand, if my parents didn’t pay attention to me, I did not learn to attend to myself, and I grew to adulthood as someone who doesn’t know how to attend to my Self. I will need to get attention from others since I don’t know how to create it for myself. I will be needy for attention.

When others attend to me I will sense a great relief as those needs are met. But as soon as the light of the other’s attention is focused somewhere else, I will be plunged into darkness, will be hurt and angry at the other for leaving me bereft, and will go in search of someone who will attend to me.

Suppose then I find someone who gives me attention and affection. We build a stable relationship and enjoy the comfort and security we build for each other. When at some point I do something which disappoints or hurts my beloved and she responds by withdrawing, I will be afraid and angry. I may demand that my beloved return to being my source for attention and affection. She gave it to me before. I can’t create it on my own. I have to get her to give it to me.

The problem here is that the very things I may do to try to create what I need are most likely to get me the opposite. Since my cognitive map for our relationship and my way of getting my needs met is that she is my source for affection and she has met that need in the past and could meet that need now, I will have to demand that she return to meeting my needs.

But affection is not a sandwich. This is not something she carries around in her pocket and can choose to share or not. Affection is a quality which is created in the relationship by the choices we each make. For me to get what I need, I will have to repair the relationship we both want. The more I blame her for not being who I believe I have a right to insist she be, the farther I will move from the relationship I need. It is not that I can’t get what I need. It is that she can’t give it to me. I will have to create it for my Self. And that may take learning some skills as an adult that I didn’t learn as a child.

    Thursday, September 03, 2009

    Self Worth

    We all have intrinsic worth. All of creation is a manifestation of the energy and the intelligence of Spirit, of God. Everything has value. You have value. You know this and you act on your own behalf. You don’t act on your own behalf as well as you would like, but then, who does. I certainly don’t. We struggle with knowing and not knowing our own value.

    We have nothing to do that is more important than taking care of ourselves, but we don’t. So then the question is not, “do I have value?” but “why do I devalue myself?”

    If something of no worth gets damaged it is no big deal. If something we value very much gets damaged it causes us anguish. Thus we can protect ourselves from anguish by making sure the things we value aren’t harmed. If we can’t protect things from harm, then all we can do is to not value them. The devaluation of ourselves comes from our awareness that we can’t protect ourselves from harm. We will protect our feelings by not caring.

    Except that we do care. We each know that we have value. So we construct a barrier between our caring and our awareness. We each have a part named “I don’t care” who simply says, “whatever” whenever hurtful things happen so that we don’t hurt. We can’t allow ourselves to value ourselves because then the hurt would be too great.

    It is hard to talk “I don’t care” out of devaluing ourselves because then we would be flooded with hurt and we are afraid we will be overwhelmed. We are afraid the hurt would never stop. The paradox here is that, while the hurt will never stop, the hurt becomes less overwhelming when we allow ourselves to feel it. It is the flinch, the constriction in the face of the hurt which causes us to tense up, and so the blow does more harm. When we learn to trust that “it is just a feeling” and we can feel our way through it, then we can relax and, like the drunk in the car crash, fare better by being limp.

    Once we know that we are resilient and that this hurt will not harm us, and might even make us stronger, then we can allow ourselves to more and more fully know our own worth, our own value. It is our confidence in our own competence to care for ourselves emotionally that allows us ultimately to know fully how beloved we are.

    Monday, July 20, 2009

    Patterns of Conflict in Significant Relationships

    You have probably had times in your most significant relationships when a familiar conflict recurs and you think to yourself, “Here we go again.” The shoes are in the middle of the floor again. The toilet seat is up again. The car is on empty, the trash is overflowing, and the refrigerator door is open…again.

    Conflicts arise in every relationship and they matter the most in our most significant relationships. Events we would hardly even notice in a relationship with someone who is not important to us become monumental when they arise over and over again in the context of relationships with people who are important to us. While these conflicts can be very aggravating, they are also rich opportunities for creativity and transformation.

    As you spend five minutes every day doing the Bothers Me Log (you have started that haven’t you?), you will begin to notice how the same things arise day after day. The best issues to work on tend to be the little things that happen over and over again. We can also get great satisfaction from addressing the really big events that happen only occasionally, but those tend to be more difficult to address so it helps to start with small things that happen often. That way we get more chances to practice.

    I want to give an example of how this can work, but let me first offer a very helpful turn of phrase and a shift in perspective that is given to us by Robert Kegan and Lisa Laskow Lahey in their book, How the Way we Talk can Change the Way we Work. They invite their readers to develop an awareness of the language of complaint. They invite readers to notice what is bothersome in the ways they function together as a group. They lead the readers through a process of looking at the values they hold and the behaviors they choose and urge them to sit with the tension of the competing commitments and to resist the urge to solve the conflict. Instead they invite us to “let the conflicts solve us.”

    Rather than solving the conflict, instead of trying to get others or the system to change, can we let the conflict solve us? Can we see how the conflict invites us to know ourselves better, to identify what it is we are actually committed to, to see the assumptions we are making that may be constructing the problem we are having, and then to alter ourselves, rather than insisting that those around us change.

    Eddie is a guy who was in one of my groups many years ago. He had been ordered out of his own home as a consequence of his abuse of his daughter, but he was steadfast in his wish to restore his marriage and his family. In order to minimize his own expenses so as to continue to financially support his wife and children, he moved back in with his parents.

    Eddie was earnest and honest and hard working, but not very psychologically minded. He had no sense of what was going on with him when he sexually abused his daughter. He insisted that he had not been abused himself as a child. He was able to recover a memory of feeling abused by the school system when they put him into a program with mentally retarded kids when he was found to be severely dyslexic. He did remember when he was about three and the emergency room nurse asked him if the gash on his head was from falling down the stairs as his father had said. Not realizing that he was supposed to lie, he corrected the report explaining that his dad had thrown him against a radiator. But he was quite certain that he had never been sexually abused. He had seen his dad sexually abuse his mother and his sister, but he had never been sexually abused himself.

    Eddie had a difficult time identifying any of his feelings. This was most evident around his anger. Many people suffer from being too angry, that is they tend to act out anger over even small things that happen. Eddie was one of those people who don’t have enough access to their anger. Some people are so unaware of anger that they are easily taken advantage of. This was a problem for Eddie.

    Thus it was quite a breakthrough when Eddie came to his Monday evening group and announced that he was angry. I was delighted. “So, Eddie, what are you angry about?”

    “It is my dad. He just doesn’t treat me right.”

    “What happened?”

    “It was yesterday morning, Sunday morning, and I was in the kitchen fixing my breakfast, I was frying some eggs, and just as I was about to use the spatula to get the eggs out of the pan, my dad comes in, it is a small kitchen, and as I get the spatula under the eggs, he pushes me to the side to get to the coffee pot and the eggs fly across the room and onto the floor.”

    “Wow, so what happened?”

    “He poured his coffee and went into the breakfast nook to read the paper.”

    “No, I mean what did you do?”

    “I cleaned up the eggs.”

    “Did you say anything to him?”

    “No, that wouldn’t do any good. He isn’t going to change.”

    “Right, well, whether he changes or not, you can’t change him… but didn’t you feel like telling him off or anything?”

    “No, that wouldn’t do any good, he isn’t going to change.”

    In the discussion that followed we affirmed that we were not going to be able to change his dad but that there are things that he needs that he isn’t getting when these things happen. Eddie was easily able to see that his dad always treats him this way and that it hurts his self-esteem. He was able to frame the issue in terms of self-respect. He was not getting the respect that he wanted from his dad. What might he be able to do that would create for himself the respect that he needed. What could he do which would create a greater sense of self-respect?

    We discussed what he might be able to do differently whenever these events come up and to set up a three part response to these events in his relationship with his dad. They were;

    1. “Dad when you (in this case) push me and my breakfast ends up on the floor and you don’t acknowledge responsibility for what you have done, [event]
    2. I feel as though you don’t have respect for me and are not interested in being accountable for how you affect me, [effect] and
    3. I wish we had a relationship in which we treated each other respectfully.” [need]

    Eddie agreed that it might feel good to say this to his dad, but he had to remind us again that his dad wasn’t going to change. I assured Eddie that we weren’t trying to change his dad but were supporting Eddie in being different in a way that created the respect that he was missing. He agreed to try this different way of being in the coming week whenever his dad treated him in a manner that didn’t feel respectful. He allowed as how that was just about any time he and his dad were in the same room.

    The next week when Eddie checked in at the group session he reported that,

    “It didn’t work.”

    “How do you know it didn’t work?” I asked.

    “My dad isn’t going to change.”

    “No, he isn’t going to change and we aren’t going to change him. What happened?”

    “I was sitting in the living room reading the newspaper and he came in and took it right out of my hands. I said to him, ‘When I am reading the newspaper and you take it from me without saying anything to me it feels like you don’t have any respect for me and I want to have a relationship where we treat each other with respect.’”

    “Excellent! So what happened?”

    “He looked at me like I had two heads and then sat down and read the newspaper.”

    “Okay, but what happened with you?”

    Eddie had to stop and think about this for a minute. He was not yet accustomed to paying attention to his own feelings at this point and he had to do make some space in his awareness.

    “Well, actually, now that I think about it, it felt kind of good. Even though my dad looked at me like I had two heads, he looked at me. He doesn’t normally do that. And another thing, it felt good to hear myself stand up to him.”

    We talked some more about how it felt to him and then he committed to continue to respond to his dad this way.

    Here was a pattern of conflict—Dad treating him disrespectfully—in a significant relationship which Eddie had set with long enough to let it begin to solve him. He had a new way of being in the relationship which could begin to construct what he needed without depending on or insisting that the other change.

    Over the course of the next several months Eddie continued to practice this speech to his dad whenever his dad treated him in a manner that did not feel respectful. Over the months Eddie got better and better at delivering the speech and felt stronger about himself for being able to present his wishes clearly. But he also began to notice a shift in his dad. From time to time his dad would start to do something disrespectful and then stop himself, as if he didn’t want to hear the speech. His dad’s behavior was changing, not because he changed his dad, but because he changed his relationship to his dad and his dad had to adjust to the change.

    Eddie was able to identify a pattern of conflict in a significant relationship and to be able to fashion a plan for how he wanted to be different whenever the pattern emerged. The goal of the plan was to change the way Eddie acted such that he would be responsible for creating what he needed without expecting or depending upon the other to change.

    Discipline #9: A Framework for Creative Conflict Resolution

    We are ready now to look at the central discipline of Creative Conflict Resolution. This is essentially a map of what Eddie was able to do with his dad. It is also the ninth discipline.

    Significant Relationships

    As we have already mentioned, we are awash in conflict. We have far too many conflicts to be able to respond to all of them with the care that assertiveness demands. We will have to limit our field just a bit. So we will want to focus especially on those relationships which are most significant.

    Pattern of Conflict

    Still, within our most significant relationships there are very many conflicts. As we do the Bothers Me Log we will discover to what degree it is the same conflict over and over, though perhaps in somewhat different forms.

    As Eddie was able to discover with his dad, when he isolated a particular pattern of conflict, he was able to design a specific intervention which he could use every time it came up. Sure, there were minor modifications for each event, but the heavy lifting of figuring out what to do to be assertive was already in place. That is, all he had to do was to name the event, know how it affected him, and what he needed; and then act in a manner which moved him toward what he needed.

    Event

    Be able to name the event in such a way that everyone who is a party to it can agree that this is happening.

    Effect

    Be able to be as clear as possible how this event and the pattern of events of which it is a part affect you.

    Need

    Be able to identify the quality which is missing when this pattern of events occurs.

    [You will of course recognize these three items (event, effect, and need) as the steps to being assertive.]

    Action

    And then, and only then, act in a manner which moves you toward what you need without expecting or depending on the other to change.

    Sunday, June 07, 2009

    Organizational Consultation

    Conflict is a natural and normal aspect of any relationship, especially significant relationships. While our most significant relationships are usually our most intimate ones, we can care very deeply about what happens at work and in community organizations. Indeed, we often spend more time at work than at home.

    The perspectives and tools of Creative Conflict Resolution (which are elucidated in the portion of this site dedicated to the book Just Conflict) are just as applicable to corporations and faith communities as they are to small groups like families. While the resources the Center has available for organizations are tailor made for the situation in question, they tend to fall into two types:

    • training in conflict resolution, and
    • facilitation of efforts to address a specific conflict.

    In many interventions a combination of these two roles may be necessary.

    Training in Conflict Resolution

    In the long run it is more effective to teach someone to fish than it is to give them a fish. Conflicts are arising all of the time in all of our relationships and the better a community is at naming, addressing, and resolving whatever conflicts may arise, the more creative will be the collective action of the community. We all resolve conflict on a daily basis, but when a particularly big conflict arises we find ourselves feeling uncertain about our ability to resolve it. Indeed, we may decide that this is a conflict which cannot be resolved.

    It is the fundamental premise of Creative Conflict Resolution that all conflicts can be resolved. It is true that we cannot change others. When we cannot see a way to transform ourselves such that we are generating what we need, we see the situation as hopeless. Consultation with communities in crisis over conflict is about helping the parties discover what they each need and fashioning strategies which will move them toward what they need without depending on others changing. More…

    Facilitation in addressing conflict

    Sometimes a crisis has risen to such a level that the parties cannot afford the luxury of a protracted course in conflict resolution skills. Something must be resolved now. In these circumstances Dr. Robinson is available to work with the polarized parties to help them each see how they can shift their perspective on the problem such that they can again work together to create the best interests of the whole organization.

    This is not mediation in the usual sense of the word. This is not dispute arbitration wherein a legally binding formal agreement is hammered out. This is a process of all the parties coming to see what their common interests are and voluntarily coming to an agreement which meets everyone’s needs.

    What Dr. Robinson brings to the table is a neutral stance toward the conflict itself and a deep understanding of how conflicts can be resolved along with a personal ability to provide a “non-anxious presence” to support all positions being heard respectfully.  More..

    Monday, June 01, 2009

    Site Map for Just Conflict components

    Components

    1. Disciplines

    1. Bothers Me Log - http://www.creativeconflictresolution.org/jc/maps-1/discipline-1-bothers-me-journal.html

    2. Anger Workout - http://www.creativeconflictresolution.org/jc/maps-1/2-anger-workout.html

    3. Inviting Critical Feedback - http://www.creativeconflictresolution.org/jc/maps-1/3-critical-feedback.html

    4. Suspending Self-Soothing - http://www.creativeconflictresolution.org/jc/maps-1/4-self-soothing.html

    5. Self Care Routine - http://www.creativeconflictresolution.org/jc/maps-1/5-self-care.html

    6. ACE - http://www.creativeconflictresolution.org/jc/maps-1/6-ace.html

    7. Statement of Accountability - http://www.creativeconflictresolution.org/jc/maps-1/7-statement-of-accountability.html

    8. Apology and Forgiveness - http://www.creativeconflictresolution.org/jc/maps-1/apology-and-forgiveness.html

    9. Framework for Creative Conflict Resolution - http://www.creativeconflictresolution.org/jc/maps-1/framework.html

    10. Conflict Resolution Meeting - http://www.creativeconflictresolution.org/jc/maps-1/conflict-resolution-meeting.html

    2. Distinctions

    Five Crucial

    2.1.1. Feelings from Behavior - http://www.creativeconflictresolution.org/jc/maps-1/feelings-from-behavior.html

    2.1.2. Event from Effect - http://www.creativeconflictresolution.org/jc/maps-1/event-from-effect.html

    2.1.3. Effect from Cause - http://www.creativeconflictresolution.org/jc/maps-1/effect-from-cause.html

    2.1.4. Need from Want - http://www.creativeconflictresolution.org/jc/maps-1/need-from-want.html

    2.1.5. What we can do from what we cannot do - http://www.creativeconflictresolution.org/jc/maps-1/can-do-from-cannot-do.html

    Others

    2.2.1. Agreements and Understandings - http://www.creativeconflictresolution.org/jc/maps-1/agreements-and-understanding.html

    2.2.2. Being and Doing - http://www.creativeconflictresolution.org/jc/maps-1/being-and-doing.html

    2.2.3. Being angry and Having anger - http://www.creativeconflictresolution.org/jc/maps-1/being-angry-and-having-anger.html

    2.2.4. Believing and Believing In - http://www.creativeconflictresolution.org/jc/maps-1/believing-and-believing-in.html

    2.2.5. Change and Transformation - http://www.creativeconflictresolution.org/jc/maps-1/change-and-transformation.html

    2.2.6. Conflict from Fight - http://www.creativeconflictresolution.org/jc/maps-1/conflict-from-fight.html

    2.2.7. Differentiation and Integration from Dissociation and Fusion - http://www.creativeconflictresolution.org/jc/maps-1/differentiation.html

    2.2.8. Expectations and Standards - http://www.creativeconflictresolution.org/jc/maps-1/expectations-and-standards.html

    2.2.9. Feelings and Emotions - http://www.creativeconflictresolution.org/jc/maps-1/feelings-and-emotions.html

    2.2.10. Hurt and Harm - http://www.creativeconflictresolution.org/jc/maps-1/hurt-and-harm.html

    2.2.11. Reacting and Responding - http://www.creativeconflictresolution.org/jc/maps-1/reacting-and-responding.html

    2.2.12. Responsibility and Accountability - http://www.creativeconflictresolution.org/jc/maps-1/responsibility-and-accountability.html

    2.2.13. Simple and Easy - http://www.creativeconflictresolution.org/jc/maps-1/simple-and-easy.html

    2.2.14. Subject and Object - http://www.creativeconflictresolution.org/jc/maps-1/subject-and-object.html

    3. Glossary

    1. Abuse - http://www.creativeconflictresolution.org/jc/maps-1/abuse.html

    2. Accountability - http://www.creativeconflictresolution.org/jc/maps-1/accountability.html

    3. Agreements - http://www.creativeconflictresolution.org/jc/maps-1/agreements.html

    4. Anger - http://www.creativeconflictresolution.org/jc/maps-1/anger.html

    5. Anxiety - http://www.creativeconflictresolution.org/jc/maps-1/anxiety.html

    6. Apology - http://www.creativeconflictresolution.org/jc/maps-1/apology.html

    7. Assertiveness - http://www.creativeconflictresolution.org/jc/maps-1/assertiveness.html

    8. Blame (fault) - http://www.creativeconflictresolution.org/jc/maps-1/blame.html

    9. Center of gravity culturally - http://www.creativeconflictresolution.org/jc/maps-1/center-of-gravity.html

    10. Centering - http://www.creativeconflictresolution.org/jc/maps-1/centering.html

    11. Cognitive Distortions - http://www.creativeconflictresolution.org/jc/maps-1/cognitive-distortions.html

    12. Cognitive maps - http://www.creativeconflictresolution.org/jc/maps-1/cognitive-maps.html

    13. Compliance - http://www.creativeconflictresolution.org/jc/maps-1/compliance.html

    14. Conflict - http://www.creativeconflictresolution.org/jc/maps-1/conflict.html

    15. Control - http://www.creativeconflictresolution.org/jc/maps-1/control.html

    16. Culture - http://www.creativeconflictresolution.org/jc/maps-1/culture.html

    17. Demands - http://www.creativeconflictresolution.org/jc/maps-1/demands.html

    18. Discipline - http://www.creativeconflictresolution.org/jc/maps-1/discipline.html

    19. Distinction - http://www.creativeconflictresolution.org/jc/maps-1/distinction.html

    20. Dominance - http://www.creativeconflictresolution.org/jc/maps-1/dominance.html

    21. Emotions: data and energy - http://www.creativeconflictresolution.org/jc/maps-1/emotion.html

    22. Energy: physical and emotional - http://www.creativeconflictresolution.org/jc/maps-1/energy.html

    23. Esuba - http://www.creativeconflictresolution.org/jc/maps-1/esuba.html

    24. Expectations - http://www.creativeconflictresolution.org/jc/maps-1/expectations.html

    25. Family of Origin and Generativity - http://www.creativeconflictresolution.org/jc/maps-1/family.html

    26. Feelings: data and energy - http://www.creativeconflictresolution.org/jc/maps-1/feelings.html

    27. Fiduciary relationships - http://www.creativeconflictresolution.org/jc/maps-1/fiduciary.html

    28. Focus of attention - http://www.creativeconflictresolution.org/jc/maps-1/focus.html

    29. Forgiveness - http://www.creativeconflictresolution.org/jc/maps-1/forgiveness.html

    30. Gender - http://www.creativeconflictresolution.org/jc/maps-1/gender.html

    31. Healthy (and Healing) - http://www.creativeconflictresolution.org/jc/maps-1/healthy.html

    32. Hurt - http://www.creativeconflictresolution.org/jc/maps-1/hurt.html

    33. Intimacy - http://www.creativeconflictresolution.org/jc/maps-1/intimacy.html

    34. Justice - http://www.creativeconflictresolution.org/jc/maps-1/justice.html

    35. Lines of Development - http://www.creativeconflictresolution.org/jc/maps-1/lines.html

    36. Locus of attention - http://www.creativeconflictresolution.org/jc/maps-1/locus.html

    37. Multiplicity of Mind - http://www.creativeconflictresolution.org/jc/maps-1/multiplicity-of-mind.html

    38. Mutual relationships - http://www.creativeconflictresolution.org/jc/maps-1/mutual.html

    39. Needs (as qualities) - http://www.creativeconflictresolution.org/jc/maps-1/needs.html

    40. Normal - http://www.creativeconflictresolution.org/jc/maps-1/normal.html

    41. Oppression - http://www.creativeconflictresolution.org/jc/maps-1/oppression.html

    42. Passion - http://www.creativeconflictresolution.org/jc/maps-1/passion.html

    43. Perspective, point of view, lens - http://www.creativeconflictresolution.org/jc/maps-1/perspective.html

    44. Power - http://www.creativeconflictresolution.org/jc/maps-1/power.html

    45. Promises - http://www.creativeconflictresolution.org/jc/maps-1/promises.html

    46. Proximal Self - http://www.creativeconflictresolution.org/jc/maps-1/proximal-self.html

    47. Reciprocal relationships - http://www.creativeconflictresolution.org/jc/maps-1/reciprocal.html

    48. Relationships - http://www.creativeconflictresolution.org/jc/relationships.html

    49. Requests - http://www.creativeconflictresolution.org/jc/maps-1/requests.html

    50. Resolution (of a conflict) - http://www.creativeconflictresolution.org/jc/maps-1/resolution.html

    51. Responsibilities - http://www.creativeconflictresolution.org/jc/maps-1/responsibilities.html

    52. Rights - http://www.creativeconflictresolution.org/jc/maps-1/rights.html

    53. Safe and Satisfied - http://www.creativeconflictresolution.org/jc/maps-1/safe.html

    54. Shalom - http://www.creativeconflictresolution.org/jc/maps-1/shalom.html

    55. Stages of Development - http://www.creativeconflictresolution.org/jc/maps-1/stages.html

    56. Standards - http://www.creativeconflictresolution.org/jc/maps-1/standards.html

    57. Transformation - http://www.creativeconflictresolution.org/jc/maps-1/transformation.html

    58. Trauma - http://www.creativeconflictresolution.org/jc/maps-1/trauma.html

    59. Trust - http://www.creativeconflictresolution.org/jc/maps-1/trust.html

    60. Violence - http://www.creativeconflictresolution.org/jc/maps-1/violence.html

    4. Other Maps

    1. The Problem

    4.1.1. Broken Maps: out of date, different territory, too simple or too complex, cognitive distortions - http://www.creativeconflictresolution.org/jc/maps-1/broken-maps.html

    4.1.2. Conflict Aspects: resource, identity, process - http://www.creativeconflictresolution.org/jc/maps-1/conflict-aspects.html

    4.1.3. Conflict Intensity - http://www.creativeconflictresolution.org/jc/maps-1/conflict-intensity.html

    4.1.4. Conflict Stages: strategy, event, quality - http://www.creativeconflictresolution.org/jc/maps-1/conflict-stages.html

    4.1.5. Abuse: kinds of definitions for different contexts – to condemn or to transform, in mutual or fiduciary relationships - http://www.creativeconflictresolution.org/jc/maps-1/abuse-definitions.html

    4.1.6. Abuse: what allows for it? Opportunity, Permission, and Motivation - http://www.creativeconflictresolution.org/jc/maps-1/abuse-allows.html

    4.1.7. Systems of Oppression: - http://www.creativeconflictresolution.org/jc/maps-1/systems-of-oppression.html

    2. Relationship

    4.2.1. Accountability to and with in fiduciary and mutual relationships - http://www.creativeconflictresolution.org/jc/maps-1/accountability-to-n-with.html

    4.2.2. Agreements: demands and requests, promises and compliance - http://www.creativeconflictresolution.org/jc/ maps-1/agreements-durable.html

    4.2.3. Balancing Rights and Responsibilities - http://www.creativeconflictresolution.org/jc/maps-1/balancing-r-n-r.html

    4.2.4. Bonded and Bounded - http://www.creativeconflictresolution.org/jc/maps-1/bonded-and-bounded.html

    4.2.5. Cycle of Intimacy - http://www.creativeconflictresolution.org/jc/maps-1/cycle-of-intimacy.html

    4.2.6. Gender constructed by culture: emotion, dominance, and aggression - http://www.creativeconflictresolution.org/jc/maps-1/gender-construct.html

    4.2.7. Kinds of Relationships: mutual, reciprocal, fiduciary - http://www.creativeconflictresolution.org/jc/maps-1/kinds-of-relationships.html

    4.2.8. Patterns of Conflict - http://www.creativeconflictresolution.org/jc/maps-1/patterns-of-conflict.html

    4.2.9. Power: power over, power with, empowerment - http://www.creativeconflictresolution.org/jc/maps-1/power-types.html

    4.2.10. Significant Relationships - http://www.creativeconflictresolution.org/jc/maps-1/significant-relationships.html

    4.2.11. Stages of Intimacy: 1+1=3 - http://www.creativeconflictresolution.org/jc/maps-1/stages-of-intimacy.html

    4.2.12. Victims, Perpetrators, and Bystanders - http://www.creativeconflictresolution.org/jc/maps-1/victims-perps.html

    3. Self-awareness

    4.3.1. “Bad” Feelings: hurt, fear, sadness, anger, and guilt - http://www.creativeconflictresolution.org/jc/maps-1/bad-feelings.html

    4.3.2. Anger and Desire - http://www.creativeconflictresolution.org/jc/maps-1/anger-and-desire.html

    4.3.3. Anxiety and the Doing cycle: when maps don’t work - http://www.creativeconflictresolution.org/jc/maps-1/anxiety-n-doing.html

    4.3.4. Feelings: the interior domains of Sensation, Thought, Emotion and Wish. [intuition and imagination] - http://www.creativeconflictresolution.org/jc/maps-1/feelings-domains.html

    4.3.5. Focus, Locus, and Lens - http://www.creativeconflictresolution.org/jc/maps-1/focus-locus-and-lens.html

    4.3.6. Maps of Needs: personal, relational, and systemic - http://www.creativeconflictresolution.org/jc/maps-1/maps-of-needs.html

    4.3.7. Orders of Self - http://www.creativeconflictresolution.org/jc/maps-1/orders-of-self.html

    4.3.8. Stages of Development: sequential, invariant, hierarchical - http://www.creativeconflictresolution.org/jc/maps-1/stages-of-development.html

    4.3.9. Tiers for Transformation: personal, interpersonal, intrapersonal, transpersonal - http://www.creativeconflictresolution.org/jc/maps-1/tiers.html

    4. Technologies for intervention and transformation

    4.4.1. Discipline components: intention, attention, repetition, guidance - http://www.creativeconflictresolution.org/jc/maps-1/discipline-components.html

    4.4.2. Good Emotional Hygiene - http://www.creativeconflictresolution.org/jc/maps-1/good-emotional-hygiene.html

    4.4.3. Language of Complaint: concerns, criticism, contempt, and control - http://www.creativeconflictresolution.org/jc/maps-1/language-of-complaint.html

    4.4.4. Map of maps: where am I, where am I going, and how do I get there? - http://www.creativeconflictresolution.org/jc/maps-1/map-of-the-maps.html

    4.4.5. Onions: Addressing a sticky situation - http://www.creativeconflictresolution.org/jc/maps-1/onions.html

    4.4.6. Predicting the unwanted outcome - http://www.creativeconflictresolution.org/jc/maps-1/predicting-the-unwanted-outcome.html

    4.4.7. Seven Steps to Addressing a problem - http://www.creativeconflictresolution.org/jc/maps-1/seven-steps.html

    4.4.8. Stages and Styles in Conflict Resolution– Second order to Fourth order - http://www.creativeconflictresolution.org/jc/maps-1/stages-and-styles-in-conflict-resolution.html

    4.4.9. Technologies for transformation: bridging, challenging, and modeling [resonance, rupture, and repair] - http://www.creativeconflictresolution.org/jc/maps-1/technologies-for-trans.html

    5. Vision for who and how we might be

    4.5.1. 3 A’s: Awareness, Acting in our own behalf, Accountability - http://www.creativeconflictresolution.org/jc/maps-1/3-as.html

    4.5.2. Assertiveness: Event, Effect, Need - http://www.creativeconflictresolution.org/jc/maps-1/assertiveness2.html

    4.5.3. Assertiveness: responsibility and control - http://www.creativeconflictresolution.org/jc/maps-1/assertiveness1.html

    4.5.4. Curious without asking questions - http://www.creativeconflictresolution.org/jc/maps-1/curious-without.html

    4.5.5. Fighting without Fighting - http://www.creativeconflictresolution.org/jc/maps-1/fighting-wo-fighting.html

    4.5.6. Going High and Going Deep - http://www.creativeconflictresolution.org/jc/maps-1/going-high-and-going-deep.html

    4.5.7. Radical Accountability - http://www.creativeconflictresolution.org/jc/maps-1/radical-accountability.html

    Intensity of Conflict

    The intensity of a conflict between two parties can be seen as a function of both the level of attraction each of the parties have around a given issue or context, and the level of agreement the parties have about how to look at and make meaning about the issue or event.  The greater the level of attachment to the circumstance and the greater the differences in perspective held by each party, the greater will be the felt intensity of the conflict.

    As a snowflake forms as water molecules coalesce around a dust particle, so do conflicts arise as emotion gathers around an event or circumstance or issue. The context of the conflict is the particle around which it forms. The intensity of a conflict is a measure of the emotion attracted by the context. An emotion is both data and energy. When two parties attracted by the same context have the same emotional valance--that is, they have similar feelings toward the context--then the charge between the parties will take on a positive quality. They will enjoy a kind of intimacy.

    If, on the other hand, the parties are attracted to the same context but have very different perspectives on the issues and circumstances, then the charge between them will take on a negative quality. They will experience greater intensity in the conflict. There will be a higher level of discord.

    There are thus two kinds of variables in the formation of a conflict. One is the level of attraction or commitment to a given context for each of the parties. The other is the harmony or discord between the perspectives the parties bring to the context. Let’s look at some examples of what this might look like.

    Joe loves to garden. The smell of the dirt, the fact that something beautiful or delicious comes from a tiny seed is a miracle Joe never tires of. Jane hates what gardening does to her nails.

    Jane loves Pilates. She feels invigorated by the workout and over the long run it gives her more energy and confidence. Joe finds that doing Pilates makes him nauseous.

    Joe and Jane love to cook. They delight in having friends over for dinner and they do an elegant tag team when the guests arrive greeting their friends and attending to dishes that are just about ready.

    Joe and Jane love their boys. They are the light of their lives. But Joe thinks Jane is too hard on them about keeping their rooms clean. They are just kids. Jane thinks Joe is coddling the boys. Her dad was way more strict with her than she is with them and she is proud of her ability to keep things orderly. She wants them to grow up knowing how to take care of their things.

    Joe has an attraction to gardening that isn’t shared by Jane. Jane is into Pilates and Joe isn’t. Unless one of them thinks the other should like what they like, there isn’t going to be much conflict here, but not much harmony either. These are just interests in their lives which they don’t share.

    They both have a high attraction to cooking and parenting. They are able to approach cooking from the same or at least a similar perspective and it creates harmony and delight for them both. But the high level of concern they each have about parenting and the welfare of their boys together with very different perspectives about what is in their sons’ best interest results in a relatively high level of conflict between them.

    Thus, the intensity of a conflict between two parties can be seen as a function of both the level of attraction each of the parties have around a given issue or context, and the level of agreement the parties have about how to look at and make meaning about the issue or event. I have given some thought to how to write this function mathematically, but I don’t remember enough about trigonometry to know quite how to do it. Suffice it to say that the emotional valance in a given relationship around a given issue or context can be seen as positive or negative in varying degrees depending on how much each party cares about the issue and how much harmony there appears to be between the perspectives each party takes toward the issue.

    If we are to build effective strategies to resolve conflict it becomes important that we notice what it is that constructs the sense of discord or harmony in the relationship. For example:

    Around the issue of women choosing to end pregnancies through abortion:

    If a man adopts a posture that such an action is murder and the emotion he brings to the issue is heightened by a strong sense that he is acting on behalf of God and a belief that his mother would have terminated her pregnancy when she was carrying him had she had that option; then he is going to have a very strong emotional valance and a very clearly defined perspective.

    If then in his community a group of people who very strongly value a woman’s right to choose decide they will open an abortion clinic, they will find themselves in an intense conflict with the man. Both parties have a high level of commitment to the issues and very different perspectives on how to address it. In the absence of other ways to address the high level of discord, the man may decide to picket the clinic.