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CONTENTS LINKING THE NETWORK INTO THE WIDER LOCAL COMMUNITY LACEWEB AND FUNCTIONAL MATRICES THE LACEWEB AS A SOCIAL MOVEMENT COMPARING LACEWEB AND NEW LATIN AMERICAN SOCIAL MOVEMENTS A MODEL FOR A 200 YEAR TRANSITION TO A HUMANE CARING EPOCH WRITING BY OTHERS ABOUT WORLD ORDER TRANSITIONS EXAMPLES OF RECENT LACEWEB ACTION INDIGENOUS GLOBAL HUMANE DISCOURSE AND CONSCIOUSNESS RAISING DIAGRAMS Diagram 1 The Growth Curve of any System PHOTOS Photo 1 Tailings from Bougainville’s Panguna Mine fills the valley with toxic sludge. Photo 2 Spontaneous Dance as Change Process SOCIOGRAMS Sociogram 26 - Integrated network (above) Dispersed network (below) Sociogram 32 - Rumors network linking very small healing groups at different locations Sociogram 33 - A dispersed network with a nodal link person in the middle ORIENTING This, the final Chapter commences with a sociogram
based discussion of some of the structures and processes associated with
evolving, enabling, and supporting Laceweb networks and the passing on of
nurturing ways. A big picture overview is then made including a comparison
between Laceweb and new forms of Latin American Social Movements. The Chapter
then explores more of Neville’s own writings about his macro-framework for
the next 200 years. The Chapter concludes with evolving action and future
possibilities for the Laceweb Social Movement. FIGURES DEPICTING THE EVOLVING OF INDIGENOUS/SMALL MINORITY HEALING NETWORKS IN SE ASIA OCEANIA AUSTRALASIA REGION This section uses qualitative sociogram based research to map and encapsulate the transfer of micro-experiences, understandings and healings within Laceweb networks. This sociogram research draws upon my prolonged deep interviews with Neville along with my action research (some of it jointly with Neville) in Laceweb contexts from 1988 onwards. When I showed Neville that I was using sociograms in my mapping and modeling of Laceweb process in 1993, Neville was delighted and drew my attention to the Fraser House sociogram research into the friendship patterns among staff and patients in Fraser house (Clark and Yeomans 1969). As stated in other parts of this Thesis, the processes outlined below are pervasively tentative. In much of mainstream Western service based action, predictability and certainty is deemed a requirement (Davis and Meyer 1999; Pascale, Millemann et al. 2000). Laceweb tentativeness re-cognizes the natural self-organizing nature of local action. Everything depends on local healers. Nothing may happen unless local healers want it. This is why tentative language is used in describing linkings and exchange. Even in giving examples it is understood that everything is cast as possibilities. Typically, wellbeing enablers and natural nurturers are present among local Indigenous and small minority communities. Both Laceweb enablers or local Indigenous, small minority and other intercultural people may identify local wellbeing nurturers and local enablers. Locals seeking well-being support tend to use these local nurturers. Typically, these local nurturers are ‘self starters’. The black disk symbol Sociogram 1 is used to depict a local Indigenous, small minority or intercultural wellbeing nurturer.
It is understood that these nurturers are always living among other locals depicted as in sociograms 2
The crosshatched disk symbol (Sociogram 3) is used to depict a non-local Laceweb enabler. Enablers, as their name implies, enable others to help themselves towards wellbeing. Enablers may share micro-experiences of healing ways and peacehealing that other Indigenous, small minority or intercultural nurturers have found to work. Learning is typically by personally experiencing using the healing way on self and others – embodying.
The darker crosshatched disk symbol (Sociogram.4) is used to depict a local Laceweb enabler
Typically, co-learning takes place. That is, as a person shares embodying healing ways with others, the sharer also receives insights and understandings back from these recipients; hence, lines in the sociograms (as in Sociogram 5) represent a two-way flow of healing sharings. Typically what flows between people are rumors – rumors of what works. Typically the ‘author’ of the rumor is not disclosed. It does not matter.
The darker line between two locals in Sociogram 5 represents a two-way flow of healing sharings and that these sharings have been adapted to local healing ways. That is, non-local enablers may share with locals many of the micro-experiences that they have received from other places and cultures. The local may adapt these micro-experiences to the local healing ways. They may then pass these ‘localized’ healings on to other locals. Sociogram 6 depicts a non-local enabler sharing healing ways with three local natural nurturers. The lighter line depicts transfer between cultures. In this example, let’s assume different micro-experiences are passed on to each of the three local natural nurturers.
Let us say the three locals in Sociogram 6 each receive 3 healing ways from the enabler. They then adapt them to local healing ways. Sociogram 7 depicts these three locals then passing these micro-experiences on to each other.
In this example, each local receives six healing ways via other locals - that is, three from each of the other two locals. They each receive three healing ways directly from the enabler. That is, they are receiving more from locals than from the enabler. Of course, each of these ways was first passed on by the enabler. This process means that locals are receiving twice as much via other locals and these other sharings are adapted to local way. Locals become the primary source for shared ways. The enabler is in the background. The Sharing of Micro-experiences Among Locals - a Summary The following Figure 1 lists Cultural Keyline aspects of Laceweb action: · Locals adapt micro-experiences to local nurturing ways. · Locals pass on their new skills to each other. · In this way locals become a resource to each other. · No local becomes a ‘font of all wisdom’. · Locals may begin to take on the enabler role. · Enablers are not seen as the ‘font of all wisdom’ either. · As the local healing network strengthens, the enabler becomes even more invisible. · Locals take on or extend their local enabler roles · Locals use naturalistic inquiry and iterative action research · Nurturing takes place as people go about their everyday life · The sharings are self-organizing · No one is ‘in charge’, although everyone has a say · Shared accountability for unfolding action · Global multidirectional communicating and co-learning. · Sharing micro-experiences and the healing/nurturing role · Nurturing is an intrinsic aspect of cultural locality · Enacting of local wisdoms about ‘what works’. · What ‘fits’ may be repeated, shared and consensually validated · Healing actions are resonant with traditional Indigenous ways · The use of organic processes - the survival of the fitting · Knowing includes the ever tentative unfolding action · Organic roles - orchestrating, enabling and the like · Healing actions that work may be passed on as rumors that may be validated by action Figure 1 Cultural Keyline
Aspects of Laceweb Action Sociogram 8 depicts one of the three locals linking and sharing with two other local natural nurturers.
Sociograms 9, 10 and 11 depict the progressive building up of a chain of linked people with sharings going back and forth along the chain. This is isomorphic with what Neville was doing in Mackay and Townsville, and in a more sustained form in the Atherton Tablelands Region inland from Cairns as well as in the Darwin Top end. Recall that Neville said that he had learnings from those with whom he passed on healing ways - co-learnings (Yeomans 1990).
In time, more and more skills are generated in the healing network and passed on to others. The role of enabler continues to become more invisible. In Sociograms 12 and 13 the local who commenced the chain makes links firstly with the second and then the fourth person in the chain. This may have the effect of enriching the speed, flow and feedback of healing ways micro-experience. Note also that in Sociogram 13 a link has also been made between one of the original three locals and the new local not in the chain. The healing network is beginning to expand in mutual support.
Further links have been made in Sociogram 14 so that now, the local that started the chain is directly linked to every member of the chain. The chain is also linked into the original three via the other new member. Notice that the enabler’s links to the three continue with the lighter links signifying that the micro-experiences the enabler is sharing originate outside the local culture. The enabler is in a two-way co-mentoring/co-learning flow and is receiving feedback from the three locals about how the healing ways they are receiving from the enabler are being adapted locally.
In Sociogram 15, the fourth person in the chain has linked with the first and second person in the chain. These further links may have the potential to: · increase and strengthen the diversity in healing ways as people share their differing capacities · increase the intrinsic bonding within the network · increase the availability of potential support · increase the store of micro-experience in the network · increase the potential for self organizing in the network · increase the potential for emergence in the network In Sociogram 16 the natural nurturer who has been evolving the network is depicted as evolving into a local enabler. This enabler role emerges over time. Further linkings have been made. The expanding network has potential for both unifying experience and enrichment through diversity.
Now the ‘web’ like structure of the linkings is emerging. Another term for this is ‘functional matrix’. Recall that the word ‘matrix’ is from the Greek word having the following meanings: · the womb · place of nurturing · a place where anything is generated or developed · the formative part from which a structure is produced · intercellular substance · a mold · type or die in which anything is cast or shaped · a multidimensional network Latest findings in neuro-biology hint that there is a massive information carrying capacity in the cytoskeleton – the very material that makes up cell walls in the human body. Similarly these Laceweb webworks are vibrant experience exchange networks and an extension of the connexity work Neville did at the psychobiological – psychosocial interface in Fraser House. When Neville got started in Mackay, Townsville, Cairns, the Atherton Tablelands and around Darwin, Neville was the one initiating almost all of the linking. He said that this was a very slow process. In these examples the enabler has only made links with the original three locals. It may be that further links are made between the enabler and others in the network. It is not however necessary. In some contexts the links between locals may increase ahead of the links between locals and non-local enablers. It will be noted that by Sociogram 16, the outside enabler may have become a relatively invisible figure. This may be the experience in SE Asia and Oceania contexts. The non-local enabler may continue to share micro-experiences with the original locals. By now most of the healing ways may be received from locals.
In the contexts that Neville energized in the Australian Far North most of the natural nurturers had a close connexion to Neville. Healing micro-experiences may be combined and adapted as appropriate to people, place and context. Over 30 years of experience has demonstrated that these processes may be self-enriching. People may be intuitively innovative. The local ‘seed-bank’ of healing stories is soon replanted and bearing fruit.
To go back in time, while the local network depicted in the preceding series of sociograms has been emerging, the enabler may have been enabling, supporting, mentoring/co-mentoring and linking with one or more other enablers who are in turn linking with other locals not known to the local network mentioned above. Sociogram 18 depicts such a linking. While this second enabler is also linking with three locals, it may be any small number. Typically, these linkings start out small.
Sociogram 19 to 24 depict the evolving of this second network. The sequence may differ, though many of the characteristics of the first network emerge. Linked chains of people may emerge. Further linking strengthens the number of people available to each other for mutual sharing and support.
Sociogram 25 depicts later links being made between the two local networks and the local enabler in the first network links the two local networks. As these links are extended, the two networks may merge to be one expanded network.
There is always the possibility that local healers may position themselves such that they generate links to other local healers without linking the locals to each other. In this way any local doing this may become the one all the others rely on. Sociogram 26 shows the original network of eight locals and underneath, another eight locals where seven locals only have one link and that link is with the local in the center. A moments reflection may give a feel for the difference between the original network and this later form of linking, what has been described as integrated and dispersed networks (Cutler 1984, p. 253-266).
Sociogram 26 - Integrated network (above) Dispersed network
(below) This second pattern may spread healing ways. This second pattern (the dispersed network with a nodal person in the middle linking rumor lines is prevalent throughout the Laceweb in SE Asia where the safety and integrity of the natural nurturers is under threat. This is discussed later. Experience has shown that the integrated network with the multiple cross linkings has many advantages such as: · Members have multiple people to call on for support · The flow of information tends to be faster and richer · The diversity enriches the micro-experiences being shared · It is possible to get cross-checks on others’ outcomes |
