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Anti-bullying as Pro-healthy relationships

I follow much of the research funded through the National Science Foundation. Usually I enjoy this way of cooperative learning across multiple fields of science.  However, on occasion, I see something that I already know what the outcomes will be just by reading the title of the research.

For example, I am not the only bright star in the universe that knows from personal experience that the best defense against a bullying cultural climate is creating a highly integrated, inclusive, multiculturally celebratory culture of co-empathic trust; skills for cultivating open-honest healthy mature friendships.

So, how many thousands of dollars is it worth to call this anti-bullying research, instead of calling it pro-empathic trust solidarity development?

Now, of course, the remaining question is how long all this anti-bullying success will last, and, reading between the lines, probably not expected to be all that sustainable.

If we were more focused on creating healthy climates composed of what and whom we are inclusively for, rather than focused on what we are all against, bullying, would the power of love over hate and fear and anger be more likely to seize the day, and all our tomorrows?

The solution to bullying is not social psychology. If there is any one solution to bullying it is active integrative loving. Synergy leaves no empty spaces for aliens and enemies.

One potential solution to bullying: social psychology

In multi-school field test, researchers find student ‘referents’ helped reduce conflict, including bullying

Princeton research team
A Princeton University research team found students could change social norms around conflict.
Credit and Larger Version

September 1, 2016

Betsy Levy Paluck has always been interested in how societies find ways to reject violence and prejudice. That curiosity led her to Princeton University, where she works as a researcher, and then to the halls of New Jersey’s middle schools, to see whether social psychological theory could help students stamp out bullying and other forms of conflict.

To make that happen, her research team relied on an unusual set of partners: students, including those identified by their classmates as trendsetters, team leaders and peer role models — known in scientific terms as “social referents.”

Paluck said she started with a well-established concept in social psychology theory, which says people’s perception of normative or accepted behavior can actually influence their decisions more than their own opinions. But, she said, experiments that field-test such theories are still fairly rare.

“We really don’t know that much about what works,” Paluck said. “Even some of the most well-established theories in psychology about contact between antagonistic groups hadn’t really been tested in the field with experimental methods.”

Social psychology theory and laboratory research show that individuals learn what’s desirable in communities by observing other people’s behavior and seeing what behaviors are rewarded or punished. Social referents, Paluck said, can play a significant role in shaping what is considered acceptable behavior. The research team wondered whether they could set up anti-conflict interventions, and determine whether having social referents convey the messages from those interventions would make them more effective. And to do that, they would need to figure out how to identify the referents.

“Who are these social referents?” she said. “Can we find them? And if we can change their behavior regarding conflict, will that then change everybody else’s perception of what’s normative?”

‘Campaign managers’

Paluck and her partners worked with 56 schools across New Jersey in the 2012-2013 school year. For their experiment, they set up intervention programs at half of them, to test their effectiveness against a control group. (The other half were offered free training to run the program at the end of the school year). The project had the advantage of fortuitous timing — New Jersey had recently passed legislation requiring principals to institute anti-bullying programs, making schools eager to find allies with potential solutions.

The research team invited students, including social referents, to deliver the anti-conflict intervention to their peers. To identify referents from across school groups, not just the most popular students, the researchers asked students to nominate who they chose to spend time with over the previous two weeks, either face-to-face or online.

“You’re using social network analysis to assemble this ‘Breakfast Club’ of students from around each school,” an assemblage that represented the schools’ entire ecosystems, Paluck said.

When interacting with the students delivering the intervention, the researchers adopted a model of empowerment, not instruction. Instead of relying on school assemblies or lectures, they acted as “campaign managers,” Paluck said, taking the referents through exercises to help them prepare to react to student conflicts and showing them ways to spread anti-conflict messages through posters, wristbands, social media and other methods. The team provided the student referents with templates designed to stand out, but let those students control the messaging.

“We treated students as politicians, campaigning for a better school,” she said. “The theory was that their public behaviors and statements would change norms.”

And they did, especially when the students delivering the messages were social referents. According to the researchers’ findings, which were published in the Proceedings of the National Academy of Sciences (PNAS), students exposed to the social referents reported disapproval of conflict in higher numbers than those who weren’t exposed. They were also more likely to report that a friend discussed how to reduce conflict with them.

The team also collected records from each school at the end of the year to see how many students were disciplined for conflicts with their peers. When the researchers contrasted the schools that received the interventions to those that didn’t, they found that the schools in the former category had lower rates of discipline records, and students reported higher levels of talking with friends about how to avoid conflict.

“We were able to see that in randomly-assigned schools where we ran the program, there was an average reduction of 30 percent in actions related to peer conflict, specifically,” Paluck said.

And the schools where the team worked with more social referents saw the biggest decreases in conflict. “It was really the social referents who were changing norms and the whole school climate in terms of conflict,” Paluck said.

Maintaining norms

Paluck noted that her team’s findings are still at an early stage regarding the effectiveness of the kinds of intervention tactics her team tried. But, she said, the findings hold great promise. An open question for the researchers, and the schools, is what happens next in the students’ communities.

The training and “campaign management” staged by the researchers in the schools were labor-intensive, as were the data collection and analysis to evaluate the interventions. Without constantly renewing those efforts, Paluck said she didn’t know how long anti-bullying sentiment within the schools would last.

“If you don’t do anything more on conflict, I could see the norms reverting back,” she said. “Exactly how long do they last? We don’t know.”

The influx of new students arriving at schools every year could result in bullying and other types of conflict shifting back to accepted behavior.

“Norms and cultures are not static,” Paluck said.

That’s both good news and bad news for anti-bullying efforts. The fact that accepted behaviors can change means bullying could come back. But, Paluck noted, it’s also exactly why the research team was able to make anti-bullying one of the norms in the first place — and why students can make a difference.

Investigators
Elizabeth Paluck

Related Institutions/Organizations
Princeton University

Related Awards
#1322356 Social networks and climates of conflict

Total Grants
$322,877

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Uncategorized

Terrorism Writ Small

Coldly calculated
deliberately intended
terror-inducing violence,
physical and/or verbal,
is motivated by anger and fear,
but also sometimes, on a larger scale,
by beliefs that vengeance can be,
or at least eventually become,
ecopolitically justified means
toward an egocentrically healthy outcome.

Corollary: Nihilism could help me one day
feel and think and breathe OK.

Anyone who has been properly raised by four,
or perhaps even two, teenagers,
each of whom believes it is his or her,
or whatever in-between, duty
to update your more cooperative networking skills,
hopefully will have learned
that both belief in vengeful nastiness
and its nihilistic corollary
are errors in ecopolitically healthy
and correct judgment.

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In Our Dotage

What do you dote on?
Who do you dote with, if anyone?

“Dote” is an old-time word for ruminate,
to dwell on and within,
to become absorbed by and with.

Then there is also “antidote”.

Let’s imagine that our massive events and entertainment media
were to merge into an eventertainment industry,
hypnotised and hypnotising
to dote on negative events
in which we explore ourselves and others as victims in some dissonant way,
suffering anthro-doting creations not yet present when champion creator god
looked and saw that we smell good.

This way of empathizing with others
stepping into our co-awareness of humanity,
discovering both my and our identities as victims of abuse and neglect,
terror and malignant apathy,
also evolves reverent wonder and awe
recovering
discovering
uncovering champion creator antidotes,
new ecopolitical gods and goddesses
ways and means
for and of
images and dreams of crevices and cracks
filling with peaceful justice
fragrant with lemon-scented sustaining mercy,
lavender of love,
in four-dimensional organic color
following outlines of days when healthy therapeutic news was good
and bad,
but all agreed,
normatively good was green below with blue above
in yellow light
from which we came to champion through each night.

If we are victim doters
then antidoting champions too
to see full color stretching identities
of me through organic you,
both victim and larger self-potentiating champions,
heroic powers cooperating our more positive psychology,
evaporating our too negative dotage,
together.

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Ta(0)-zen Climate Healthy PolyPaths

The more continuous from past through future our ego-stretching identity becomes,
the more god/dess-humane omnipotent emerges
our original polypathic multicultural intent
and future climate health practice.

Consilience,
co-empathic democratic trust,
between religious faith systems,
each transubstantiating interdependent spiritual dynamics among ourselves,
we call syncretism.

Reconciling trust between ecopolitical paradigms as health-thru-dying networks of dialectal values,
transliterating our natural ionic,
bionic,
and ergodic rhythmed dynamics,
we call integrative synergy.

Energy,
as polypathic space
equivocating coincidental co-arising
bilateral time,
equivalent dipolar images, consciousness
within inductive-empathic notnot polynomial balance.

Yes, all 3D Space and 1DipolarTime are interdependently relative,
but, no, not so normatively relative that
c-squared enlightenment could be any more or less than Eulerian Prime Geo/Eco/Ego DiPolar Systemic Relationship e-squared,
with slow-grow (0)-Core/Care/Sum/Soul MultiCultural Interest/Investment
Fractal-Acidic-Convexing flow-forming regenerate Order.

With such reconciling consilience in (0) mind as (1) body,
it feels increasingly important, even urgent,
to remember that I am most fully Divine Energy
when I fully comprehend we grow health-reconciling active trusters
doing the best we can to democratically re-gather
as NotNot Gods–Wise Elder Nurturing Gaia Goddesses.

We feel primal therapeutic multicultural recalling-incarnating-evolving corollaries:
God is discontinuously me with belief in you,
also half Divine and half Humanizing, humaneing,
wise cooperative regeneration,
becoming and notnot being words-within as informing-without.

We recall intelligent truth as beauty-design genius
across multicultural fields
and paradigms
and rhetorical frames
and landscaped climates of ecotherapeutic health resonance
overpowering dissonant suboptimal underproductive pathologies
to become reconciling polypaths,
eco-consiliating residents of Earth consciousness.

Political Science becomes, then, cooperative studies
of and for ecopolitically cooperate-reconciling powers-with,
not so much corporate-competing suboptimally losing powers-over,
less than omnipotent eco-power balancing intent
stuck in Business As Usual economic practice.

Ecopolitical powers both evolve from and contribute to
future climate health of multicultural regenerativity
as powers of cooperation absorb mono-teleological,
mono-theistic,
mono-enculturing power-over intent
and capital-hoarding economic non-transactional absence of healthy practice.

It may be helpful to recall investment,
whether time or money, preferably both,
implies hope for fertile outcomes.
Just as science emerged from nature-spirit religious system investments,
to become an independent,
yet also interdependent, anthrocentric learning system,
so too religious experience emerged from eco/geometric rhythmed
philosophically rich words about why continuing cooperative phenomena feel
and think
and taste of richer healthy nutrition,
and discontinuous-competing distrustful phenomena
speak of hate and mutual disgust and anger and fear of godless eternal wilting starvation stink and death
in hellfires of solar great transitional climate regeneration.

 

 

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MultiLiturgical Dance

Black PolyCultural convex yang position:

Dominant uracil-form OVER/WITH cytosine dipolar equivalent
White Mono/BiLateral temporal-concave yin-squared fractal-function position:

eco-samba Zero/YHWH/SunGod/dess ReGeneration
of MythicCulture Climate Costumes.

Members of this polychoral body
do our optimally Golden best we can
to ratio and elixir
to truth with beauty
to rhythm and soul-blues choreograph
to yang-meet and yin-greet all Others divinely/humanely half-way
in-between shared Tao (0)-Core
PolyPathic balanced-harmonic full-octave
ergodic-regenerate mindbody’s BiCameral DanceGroup,
co-presently featuring WinWin Gaming Design
in and with and of and for your/our ReligiousCulture Center.

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Dear Fellow Facilitators of Healthy Climates

When Einstein was asked, by a journalist, how he came up with the theory of relativity,
he had no audience for talking about his use of Thought Experiments,
more or less what a group discernment facilitator might use to frame a climate of respectful inquiry.
But, on this occasion Einstein said,
“I ignored an axiom.”

Perhaps this is part of what we all do as we approach political and economic anomalies;
anomalies grown so hugely powerful that they already adversely influence the lives of some population
enough to invite us inside to help sift through our mutually-held mess.

Here are four axioms that it might be helpful for us to encourage our mutual explorers of resonant resolutions to temporarily set aside.
You will notice they are all dualistic axioms,
easily ignored by heuristically pretending we live in more of a nondual co-arising ecological climate.

Axiom 1: When I say “spirit,” I mean anything not of nature.
What is natural is what is not spiritual.

Let’s pretend these two refer to one universal ecosystem,
the same planet,
one holistic psychological ecosystem,
so what is spiritually dynamic is also naturally dynamic,
like agape and eros,
but two different lenses, or dialectals,
for juxtapositional purposes only;
not because there is a real world difference within a river
or a tree
or even your mother, or yourself,
or a terrorist, or a fascist, or a….

Axiom 2: When I say “mind,” I mean that of ego identity that is not body. What is organic body is what is not metaphysical mind.

Let’s pretend that where one shows up, so does the other,
just like your ecological spirit and your biological nature.
From this nondual perspective we may find it easier to see economic intent of mindbodies
acting out our political power investment/divestment purposes,
and vice versa.
Politics of embodied power become reassociated with economics of cooperative investments and more competitive divestments of value in Other,
whether people, places, or things,
all of which are now spirit-nature ecosystems
with an increasingly transparent ecological development trajectory.

Axiom 3: When I say “climate health,”
whether internal or external climate,
I mean anything not climatic pathology.
What is pathological, dissonant, chaotic in nature
does not participate in the spirit of cooperative, resonantly complex therapeutic health.

To ignore such a deeply held axiom of DNA-regenerativity itself,
I find it helpful to use an oxymoronic frame,
a climate that assumes we all RealTime live within diverse environments of pathological health,
some significantly more marginal than others.
These two together allow us a grand heuristic spectrum of both opportunity and risk,
to see functional dynamics of monoculturing pathology trends
within dipolar health as integrity,
already explicit issues and already implicit as deviant from healthy potential.

Framing pathologies as harbingers of healthier alternatives
allows us to look simultaneously at current climate risks
as also speaking of future climate opportunities.

Axiom 4: When I say “rhetorical frame” or “dialectal”
I mean to distinguish this time and space from a larger ecopolitical climate that has become painfully pathological.

Why couldn’t a rhetorical climate speak of both how our mindbodies experience health
and how our nature-spirits sweat about internal and external climate pathologies?
Sounds like good compost for a Thought Experiment,
and maybe a cooperative grant proposal,
sent from one set of co-intelligent climate investors
to another, with deeper ecopolitical power pockets.

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Multicultural Political Health Design

I have had a highly redundant,
one might even choose polypathic,
graduate studies experience
spanning my adult life to date.

This began with a semester of Philosophy.
Just enough to learn I wanted something more experiential,
a more communitarian environment of Applied Metaphysics, perhaps.

So then I began, and soon completed, studies for the Master of Divinity degree,
which has an arcane ring to it,
but basically the title implies just the opposite of what degree candidates most hope for,
to be Mastered by Divine Love,
to economically and politically operate as an icon of all-inclusive ecological love.

Those receiving the M.Div.
hoped to apply their ecopolitical science of empathic trust,
our mutual Basic Attendance,
to life as liturgical theology
or at least teleologically benign song and dance;
to be the love today we proclaim for tomorrow,
rooted in our humane-divine nondual nature-spirit compost
of ecopolitical peace-integrity with justice-truth becoming;
pilgrimage,
The Ways of Divinity,
co-mastering together.

Fortunately,
when I landed in a rural Colorado parish,
the beat-down aging poor mutually-marginalizing Mexican and Anglo faith community
invited me to reconsider further investment in administering sacraments
disconnected from ecopolitically healthy outcomes of empathic trust.
To continue as individuals,
families,
and as a multiculturally rich community
of mutually holonic,
respected,
cooperative,
trusting co-empathic faith,
we needed more of a Total Makeover,
a gut rehab,
an economic design to fuel our continuing collective political incarnation
into this Beloved Therapeutic EcoPolitical Community
we each long to belong within,
as integrity without.

Responding to apparent hope for stronger organizing
and planning
and budgeting
and ecopolitical design and implementation,
and evaluation and socioeconomic change skills,
I accepted an invitation into a double Master of Public Administration and Community [Economic] Development degree program,
primarily taught by PhDs in Political Science;
my first among too many loves as an undergraduate at Michigan.

Here I learned, once again, that politically correct administration of empathic trusting,
sometimes mistrusting,
and even actively distrusting totalitarian political relationships
historically and culturally thrive
when “follow economic wealth”
also means “responsibly invite multicultural political as personal health”
internally economic as externally political,
nondual internal-external co-arising ecological landscapes of nutrition.

Humane ecopolitical landscapes are ruled by active hope
and cooperative potential within
as divinely landscaped multicultural ecology without,
polypathic faith in love’s synergetic trust
and discovery
and curious regenerativity of enlightening imagination.

The U.S. Declaration of interdependent Independence and Constitution were born of Enlightenment CoOperative EcoPolitics.

Applied ecopolitical science looked a great deal like applied theology,
or at least teleology, healthy purpose, therapeutic cultural meaning.
Democracy develops fragrant discernment through co-empathic multicultural trust,
moving toward inclusive resonant resolutions of complexly interdependent ecopolitical issues,
risks,
opportunities,
social investments and historical-cultural divestments,
intending improved climate health
and less climates of pathology,
whether too hyperactively warm
or too near to flat-line fading into freezing despair.

My issues with effectively developing ecopolitical health,
by suppressing dis-ecological pathologies,
past failures of achieving a truly multiculturally abundant history of sustainable healthy climates,
soon led to confusion about a great cultural divide
between two vocational labels:
1. Political Scientist, and
2. Permacultural Designer.

This great cultural divide appeared front and center
more recently when I became certified as a Permaculture Designer.
It helped me to look more carefully at the functional intent of “political”
as compared to “permacultural” outcome goals and use-of-power objectives.
As I thought more about how our normal day-to-day scientific investment in learning about power includes learning primal differences between multicultural designs
and monocultural monopolies of totalitarian mistrust leaning toward distrust chaos,
dissonance,
then polypathic confluence of design and pattern correlations emerge as the compost,
the food,
the fodder of our ecological as ecopolitical learning enterprise.

“Permaculture” was chosen to distinguish perennially designed
and democratically self-governing landscapes
from more traditional annual economies of “Agriculture” business,
with more of a replant, spray, and harvest of chemically treated quasi-edibles,
nutritionally malignant regarding fertile health of Earth’s soil,
leading to well-established suboptimal health-trends of ecopolitical Business As Usual.

Permaculture designs are for and on and about and composed of information rooted in past positive polyculturally balanced community landscape outcomes.
These polyculturing ecopolitical landscapes began as maps of nurturing health plans for exteriors only,
like gardens and farms and river banks.
But, this organic economic and political view of power-with ecological balancing climates
has moved from exterior to increasingly interior ecopolitical health landscapes,
like bicameral full-octave nature-spirit nondual deep learning healthy multicultural mindbody landscapes, dialogues, stories, evolutions.

A political power relationship of healthy nutritional economic/ecologic design
pulls together the implied normativity of Political Sciences comparing unhealthy totalitarian powers producing outcomes of mayhem and terror
to democracies intended to nurture co-empathic cooperative trust.
If designers using permacultural ecopolitical principles and procedures for healthier polycultural climates,
then we are also scientists exploring transactional-relational nutrient-power principles
and investment/divestment procedures for sustaining multicultural health designs and sustaining power-with development,
co-investment in planning,
and harvesting health outcomes rooted in (0)-sum Earth-centric climates
of polypathic ecopolitical health.

Permaculture Design Certification more or less brings me back full circle,
where graceful articulation of applied metaphysics
invites active,
relentless pursuit of ecopolitical deep learning
mutually cooperative faith communities
within bicameral heart and lungs and brain and guts and limbs and genetic roots
as cooperative Beloved Communities incarnating together without.

People of radically cooperative faith,
profound empathic ecopolitical trust,
ask what and whom you believe WITH,
while those of a more fundamentalist-exclusive faith,
including active mistrusts of alien faith systems as more or less idolatrous,
ask what and whom you believe IN.

If you believe in evolutionary cosmological processes
that you do not believe also believe in you,
cooperatively together,
then you are less likely to achieve healthy nutritional ecopolitically sustainable outcomes,
while you are waiting for SomeOne Other
to grace you with His Transcendent truth-beauty presence.

If you believe with processes of ecosystemic health,
then you have joined the evolutionary permacultural partisans of healthy regenesis,
wherein lies all evidence of creation,
rather than nihilistic monocultural nothing.
Then again, you might conceivably believe in both,
which is a highly polypathic wu wei pilgrimage–
a razor’s edge teleology of enculturing history.

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Political Choices of Vibrant Cultures

History of science unfolds as ecopolitical winners
and more eisegetical also-rans.

The pursuit of growing scientific information,
knowledge and facts,
understanding of their relational contexts,
comprehension of Earth’s systems
and cosmological nest-network;
these objectives evolve scientific politically empowered paradigms
fueled by our collective economic investments of time and money.

All our conjoined scientific research projects
are powered by political choices
to invest and to divest in relationships of experiential discovery.

In this sense of choosing among alternative ways to learn
where and when and how to invest in these relationships of discovery,
within a laboratory,
within a family recreation day,
within discernment of healthy and pathology outcomes,
within language and dialect and paradigm of science and conscience
and reiterative inductive/deductive reflection and discernment,
all learning choices are driven by political climates of self/other governance,
and it becomes much easier to choose to speak and learn
within a direction supported by our environment,
likely to receive economic fuel of nurturing co-investment.

Evolution of personal and familial,
community and national
and global learning
follows a string of historically sustained ecopolitical choices.

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Polypathic Paradigms

The more I read of systematic science and theology
the less logic I find in their continuing distinctions,
their supposed mutual immunity,
their difference without a difference.

They neither have multiculturally defined nor disagreed about point of Origin,
nor evolving destination toward Omega,
nor whether those two might be the same or different
in some temporal way,
nor have we refined nor resolved all evolutionary creation stories in-between.

For me, their respective richness
is found where they most agree.
What science sees as Earth and Heaven’s natures,
religion transcends as Spirit of Intelligent Health.

What Earth reveals as ecologic of natural systems,
the Heavens unveil as ecopolitical multicultural harmonics of con-science.
Religion calls to worship
what polypathic scientists love to adore,
mysteries of dipolar co-arising revolutions,
comprehending new economies of relationship
as never seen to love before.

Eros/Animus/Yang powers co-gravitational evolution
as Agape/Anima/Yin co-arises elational revolution.
DualDark Eros,
secret passions for blissful notnot union with sustained integrity,
Janus face of ecopolitically positive pronomials,
Agapic Resolutions singing resonant anthems of primal reunions,
dancing multicultural rainbows
waving rings and strings of love’s ecological plasmatic climate streams,
co-choreographing evolutions,
conjoining private pilgrimages within larger transpeciating regeneration stories.

Anthrocentric bodies govern erotic/psychotic chemistries
as EarthCentric mind/memories govern agapic/nihilistic,
health/pathology autonomic instincts of DNA/RNA fractal-holonic scriptures,
evolving cooperative/competitively dissonant regenetic languaged consciousness
of scientific-heuristic distinctions between now and next,
with and without experiential difference
tipping/notnot-tipping scales of love v mutual immunity.

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