Tag Archives: trust building

What Icebergs and Conflict Share In Common

News headlines are sagging under the weight and bulge of people in conflict. North Americans are conflicted over — well, I don’t need to list all we’re in disagreement about because it’s front and center stage global news.

It seems that, like South Carolina’s 1 in a 1,000 year rain, the U.S., if not much of the global community is journeying through an epochal period of polarization.

Given widespread conflict and disagreements of perspective, opinion, and value:

How can two or more people with significant dissimilarities attain a respectful, dignified and trusting understanding of one another?

Three days post-Umpqua Community College’s mass shooting I re-shared a Facebook posting of a picture of Last Week Tonight’s John Oliver with his hands out and his palms open, expressing what I assume is incredulousness. The caption above his head read, “One failed attempt at a shoe bomb, and we all have to take our shoes off at the airport,” and the bottom-concluding caption read, “31 school shootings since Columbine and no change in the regulation of guns.”

One friend decided this was an opportune moment to inject his opinion on this “stupidest of comparisons.”

Other friends weighed in, too, mostly anti his perspective. Wasting no time, I simply responded that his opinion seemed to derive from Fox News (“Bullshit Mountain” as Jon Stewart and The Daily Show re-named the network), and that he should practice his own advice on “thinking,” because all he seemed to be communicating was raucous vitriol.

An example of how not to develop trust and build bridges of understanding!

To my shame I singularly presumed ignorance and negative intent on his part, particularly given my past association. I responded only to his words and my perception of his attitude and intent; ignoring formative and unknown-to-me influences that most certainly shaped his worldview and values. And I sought to win the battle of opinion with minimal expenditure of effort and inconvenience.

Like icebergs, whose above water visibility reflects only one-ninth its real size, so, too, words, both in ordinary conversation and especially during conflict, reflect only a fraction of what co-antagonists think and feel.

As Difficult Conversations: How To Discuss What Matters Most demonstrates, people’s unspoken, invisible-to-the-eye feelings are “usually where the real action is. Difficult conversations do not just involve feelings, they are at their core about feelings. Engaging in a difficult conversation without talking about feelings is like staging an opera without the music.”

Conflicts or difficult conversations, therefore, are seldom if ever about “getting the facts straight.” They’re about differing perceptions, assumptions, interpretations, and values, with all sides each and on every occasion contributing something to the discord no matter who might legitimately be “most wrong.”

Conflict generates, perpetuates and escalates around accusations of blame, which in turn threatens punishment, which naturally, then, meets with save my (own) bacon denial and counter accusations.

Sadly we default to negative and embittered exchanges, rather than inquisitive discourse that seeks to imaginatively understand each other’s life story—aka, the formative experiences, persons and information that we don’t have access to, yet which shaped and influenced our antagonist’s worldview, interpretation of sensory input, and his/her subsequent words, actions or beliefs.

Funny story. When my middle child was six she shared a bedroom and a bunk bed with her older sister, “Mana.” One night she was lying on her top bunk ranting and wailing because of some disciplining “act of parenting.” After a prolonged period of wailing, their room went silent, after which a quiet, quivering, six-year-old voice asked her sister, “Mana, what was I crying about?” After her older sister reminded her why she had been crying, loud crying again ensued!”

Translated: Conflict and blame take on lives of their own, when, in fact, often times and over time the precipitating facts and feelings are forgotten.

To minimize conflict and difficult conversations, Stone, Patton and Heen argue that we should intentionally and by disciplined practice, move away from a “message delivery” (i.e., “I’m right and you’re to blame”) stance to a “learning stance”—one in which we “walk around the sculpture of our own feelings and observe it from different angles.”

That is, we need to become more adept at asking thoughtful questions when conflict occurs and emotions are heightened. Questions that seek to imagine oneself in the other person’s life story. Questions that seek to understand one’s own inner, vulnerable, and complex emotions and sense of identity.

Or as Chapter Two aptly summarizes it: “Stop Arguing About Who’s Right” and instead “Explore Each Other’s Story.” Regrettably, most disagreements—including that of my classmate—center on proving “I’m right and you’re wrong”; a heated exchange of conclusions, rather than an openness to hearing one another’s stories.

Listening and expressing feelings are critical tasks during conflict. When feelings are expressed, the urge to blame subsides. Ironically, an inability to listen well to one’s adversary is symptomatic of an inability or unwillingness to express one’s own feelings well. Why is this so?

“Good listening requires an open and honest curiosity about the other person, and a willingness and ability to keep the spotlight on them. Buried emotions draw the spotlight back to us. Instead of wondering, ‘How does what they are saying make sense?’ and ‘Let me try to learn more,’ we have a record playing in our mind that is stuck in the groove of our own feelings: ‘I’m so angry s/he treated me like that!’”

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A First Act of Life Was Learning To Walk | Why Have We Forgotten How?

I was Born To Run. At five years of age I was The Flash. Like the gingerbread man who ran away from the farmer’s wife, I recall breaking free from the confinement of a nurse’s home office in Nyeri, Kenya, this, despite people’s restricting grip, and bolting panic-stricken across the lawn, like a young Thompson gazelle pursued turn-for-turn by a cheetah, toward what I perceived to be a sanctuary–a distant dairy shed. Despite playing dead (hiding), as a gazelle might do, eventually I was caught and carried kicking and squirming back to the nurse’s inoculation needle.

Come third grade I ran to impress, showing off my calloused feet and speed by sprinting barefoot round-and-round our family’s crushed quarry stoned driveway in Kisumu (“kiss-a-moo” as my grandmother called it).

From then until high school graduation I ran like the wind of Forrest Gump, obeying his Jenny’s instructions, “If you’re ever in trouble, don’t be brave. You just run, OK? Just run away.” Run I could. Run I did. Despite my young age it seemed I always was the Lone Survivor in the tag/tackle game of American Eagles, and my running athleticism earned me the rugby nickname “shadow dancer.”

Teenage sprints morphed into young adulthood jogs, where I ran non-competitively in mid-to-long distance races.

In young middle age I now occasionally run, but more often walk. If pressed for why I blame my wife (her ailing knees prevent us from jogging together), but truth be told I prefer walking.

Why, you ask?

Partly blame it on life having more problems than I can reasonably manage, accommodate and resolve.

FIRST, walking, unlike running, helps you think on your feet.

As Willard Spiegelman notes in Seven Pleasures: Essays on Happiness, for those of us whose profession has more to do with words and ideas, than motorized giant Caterpillars, sledge hammers, or physical exertion, walking involves and unites “mind, body, and breath (spirit) in a harmonious process that at once releases and excites different kinds of energy.”

Walking, therefore, is an effective prod or facilitator of self-knowledge, meditation and contemplation. In a real sense, walking enables, even encourages self-change, self-revision, self-remake, self-reinvention, and self-modification. In this, Spiegelman is spot on.

Søren Kierkegaard reputedly wrote his niece, “When I have a problem I walk, and walking makes it better. Do not lose your desire to walk; every day I walk myself into a state of well-being and walk away from every illness; I have walked myself into my best thoughts, and I know of no thought so burdensome that one cannot walk away from it.”

If Kierkegaard felt compelled to instruct his niece on the importance of walking in the early 1800’s, how much more we, who live in so-called developed twenty-first century countries need to be reminded!

During a 2001 academic conference in Geneva, a Scottish colleague’s first, and apparently lasting impression of a recent visit to the West Coast of the United States was how shoppers park in front of one shopping mall entrance, enter, purchase, exit, then drive to others points of the mall versus walk its relatively short length.

Accustomed to motorized transport, we forget that walking used to be our primary means of transportation.

A SECOND reason I now prefer walking over running is that walking offers a combination experience of ordinary plus the unexpected.

Each time I walk in the neighborhood across from my home, which unlike my own adjoins a nearby eco greenbelt, there’s a constancy that combines allure, monotony, and the unexpected.

To date, I’ve discovered about $20, found myself suddenly parallel and within five feet of a skunk on the prowl, come upon a house that was lit up like a bonfire replete with emergency personnel and an entire neighborhood present for what seemed a giant s’mores or weenie cookout, informed a home owner of a large yet harmless snake that crossed the road in front of me and slithered up alongside their house, pitied a young screech-owl that evidently was hit by a passing motorist, seen near collisions of car and deer and witnessed newborn fawns with their mothers, documented neighborhood political rivalry, and seen first-hand the aging and changing demographics of a neighborhood, which mirrors that of our nation.

If I’m able to document these few or more type experiences–from mere one-hour walks, several times per week–how much more of the ebb and flow of life am I, or you, or we, missing out on because we’re speeding past in a motorized “two-ton piece of metal” or entombed within the protective yet insular walls of our own home castles?

The FINAL, perhaps most important reason to become a more frequent, intentional walker, is that “like dancing, walking becomes an exercise in civility.” It results in an increased “inner awareness and an imaginative sympathy with, and for, other people.”

I’m a new participant in Richmond’s Community Trustbuilding Fellowship, a training initiative begun by Initiatives of Change. It’s a five weekend program that develops “community trustbuilders.” A trustbuilder is an individual, like myself, who has a passion for, and receives methodology training in facilitating community dialogue. The objective, as I understand it, is the transformation of communities polarized by race, culture, politics, economics, education and social inequities, into communities of trust, which, then, of course, it is hoped will become more effective in addressing and acting upon symptom and systemic inequities and injustices.

Week Two is entitled “Healing History,” where we’ll take a walk around Richmond. We will retrace the many “slave steps,” in an effort to better understand and develop a sensitive understanding of what life was like for so many enslaved people. But–in the spirit of understanding opposing positions, and facilitating dialogue between polarized communities, we’ll also gain a more appreciative understanding of the “white experience,” often synonymous with “white privilege.”

US Panel 3 HIC (KEG)_0

My doctoral method of study and training in history of religions is phenomenology. Basically, it’s a method of learning that prioritizes awareness, understanding and knowledge acquisition from the underside of history, the ordinary, or “common” person’s perspective versus history’s “victors’ perspective,” which is the narrative of most history textbooks.

In other words, phenomenology requires experiential, personal engagement with the object of one’s study (people of different culture, socioeconomic, political or religious faith) versus mere textbook knowledge, or that acquired from media sources or so-called “experts.”

It’s a transformative method of learning or unlearning, depending upon one’s perspective, because the resulting “relationships of trust” you experience with “different others” not only are informative in terms of knowledge, but also destructive of pre-existing stereotypes, plus, they are self- and other-transformative, in that your/their own life will likely be positively changed simply by experiencing and participating in the life of “the different other.”

SO . . . whatever your profession or life situation, do yourself a favor and become more frequent and intentional in taking walks. Start small. Walk the block. But while you’re walking keep your eyes, ears, mind and heart open. Who knows what or who you might unexpectedly encounter, which might not only change your own life, but contribute collectively to the transformation of your community, and ultimately, one person by one person, the entire world.

 

 

 

 

 

 

 

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Filed under Diversity, Family, Leadership, Life, Loss, Memories, Mentor, Pedagogy, Perspective, Prejudice, Race, Relationships, Religion and Faith, Uncategorized