 ‘The map of the world is always changing; sometimes it happens overnight. All it takes is the blink of an eye, the squeeze of a trigger, a sudden gust of wind.’ (Anderson Cooper) I ordered a large and colourful map of South East Asia for my bedroom wall recently. When it arrived, it was subtly different to the one that had been advertised and clearly depicts a Chinese geopolitical view of the region. Taiwan is colour-coded the same as China and the internationally-disputed 9-dash line is boldly marked around the whole of the South China Sea. It struck me how simple representations on a map can both reveal and aim to create a very specific cultural and political view of the world. I have another large and colourful map of the Earth mounted on the wall above my desk. This one shows the world as ‘upside down’, although the names on the ‘countries’ are still written the ‘right way up’. It feels strange and disorientating to look at and reveals, experientially, how fixed we can become in the representations we hold of of the world we have been taught and learned since childhood. A world map is also a mental map. Every portrayal is an implicit human construct. Nothing is simply ‘how it is’.
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 ‘We build too many walls and not enough bridges.’ (Isaac Newton) Travelling 33 kilometres from Münchberg in former West Germany to Mödlareuth at the edge of the former East, yesterday, felt like travelling 33 years back in time. The first occasion on which I had visited the Deutsche Demokratische Republik (DDR) was shortly after the infamous Berlin wall came down, and before the subsequent German reunification that confined the now-defunkt DDR to the history books. I was struck, then, by how colourful it was in the East, in contrast to the documentaries we saw on TV where it was almost invariably depicted in shades of drab grey, black and white. The next thing that struck me was how naïve I had been to imagine the East was really like that. Unlike most state boundaries around the world, the DDR’s border with its ominous walls, fences, watch towers, searchlights, minefields and patrols with dogs and guns at that time were designed primarily to keep the DDR’s own citizens in, rather than – like a former US President’s vision of his own big wall – to keep other people out. According to the Netflix documentary ‘Merkel’ (2022), former German Bundeskanzlerin Angela Merkel’s upbringing in and experience of living behind the DDR’s stretch of the iron curtain had a significant psychological influence on her resistance to hard borders in and around the European Union. The past has a way of playing itself out in the present. The parts of the East that I visited this week looked remarkably similar to how they did all those years ago. The physical border is gone, except in those places where remnants have been preserved to retain a sense of history-as-real and to educate intrigued visitors and tourists. The ongoing cultural differences and economic disparities between West and East, however, continue to have a marked influence on German politics. The pale-painted houses still look now as they did as before, some like symbols of a distant, decaying past that lost and never quite managed to recover and regain their former glory. The new cold war, gaining in foreboding heat, carries a disturbing resonance.  ‘Start where you are. Use what you have. Do what you can.’ (Arthur Ashe) My first political act, with a capital P, was at the age of 14. I wrote to my MP (Member of Parliament) during the General Election that year to express my concern about the UK’s practice of retaining records that meant completed voting slips could be traced back to specific voters. It struck me as a profoundly anti-democratic practice, since a secret ballot was an important way of safeguarding freedom of political expression. My MP wrote back to explain that the practice was designed to track allegiance to extremist, anti-democratic far-right groups. That didn’t reassure me. Didn’t that mean we were adopting similarly anti-democratic practices too? He didn't respond. My next political act, this time with a small P, was to stand up in a Trade Union meeting, aged 19, in a packed town hall, and to challenge its politburo-style leadership. I was immediately shot down in flames by the enraged Union leader which, in spite of my trembling hands and voice as I spoke, simply confirmed my view that the Union had become thoroughly corrupt. It spurred me on to organise an organisation-wide petition aimed at reforming the Union by calling for a return to its political-ideological roots and values and to ensure greater fairness. I was confronted by apocalyptic warnings, by words like ‘you are playing with fire’, yet pressed on with the petition nonetheless. By age 22, my vision had turned international. I campaigned against the unspeakably violent actions of oppressive right-wing regimes in Central America that murdered the poor and vulnerable for daring to speak out. I was perplexed by the passivity or tacit collusion of those in power in the UK, US and beyond. Why weren’t we learning from history, from the sociopathic savagery of the Nazi regime through to the sick brutality of Vietnam? Why weren’t we more principled, more angry, more determined to stand up for what is right? I burned myself out with powerless passion. Yet learning to love would prove to be a harder challenge. The corruption I saw out there is also here in me.  ‘Now let us begin. Now let us re-dedicate ourselves to the long and bitter, but beautiful, struggle for a new world.’ (Martin Luther King) Few songs convey the pain and potential consequences of protest like the Dixie Chicks’ (now Chicks’) ‘Not Ready to Make Nice’. Singer Natalie Mains had dared publicly to criticise the then-U.S. President, George W. Bush, during the 2003 run-up to the U.S.-led invasion of Iraq. The group was subsequently banned from being played on many U.S. radio stations and group members were subject to attacks on their character, and even to death threats. ‘Not Ready to Make Nice’ is a passionate reflection on that experience, a resounding spirit of unbroken resistance in a near-breaking voice: ‘Forgive, sounds good. Forget, I'm not sure I could. They say time heals everything, but I'm still waiting. I'm through with doubt. There's nothing left for me to figure out. I've paid a price, and I'll keep paying. I'm not ready to make nice, I'm not ready to back down. I'm still mad as hell, and I don't have time to go 'round and 'round and 'round. It's too late to make it right. I probably wouldn't if I could ‘cause I'm mad as hell. Can't bring myself to do what it is you think I should. I know you said, ‘Why can't you just get over it?’ It turned my whole world around – and I kinda like it. I made my bed, and I sleep like a baby with no regrets. And I don't mind saying it's a sad, sad story when a mother will teach her daughter that she ought to hate a perfect stranger. And how in the world can the words that I said send somebody so over the edge that they'd write me a letter saying that I better shut up and sing – or my life will be over?’ This experience reflects the spirit of an age in which we find ourselves too. Voices of dissent against a mainstream narrative are often heard with disdain, if at all, in the clamour of polarised and conflicting ideologies, opinions and rage. Platforms that could protect and promote democratic values, ranging from conventional and social media to schools and university campus’, all too often create echo chambers that reinforce the dominant view. Silence is golden. Silenced is not. When did you last speak up? What have you left unspoken that needs to be said?  I spent 5 years learning French, 4 years learning German, 3 years learning Greek, 2 months learning to teach English and 1 year learning Hebrew. I've also learned a smattering of words and phrases in languages as diverse as Japanese, Arabic, Spanish, Filipino and BSL. Whereas traditional language-learning often focuses primarily on vocabulary, grammar and pronunciation, I find myself especially interested in social-psychological dimensions such as confidence, context and culture. Manoeuvring between languages often calls for a nuanced interpretation rather than simple translation, paying attention to, say, intention, meaning and relationship before mechanics like spelling or word order. I find there are similar dynamics at play in other (and equally-complex) human-relational arenas such as leadership, teamwork, coaching and facilitation. Psychoanalyst Carl Jung commented astutely: ‘Learn your theories as well as you can, but put them aside when you touch the miracle of the living soul.’ Textbook techniques will take us so far, yet real transformation often emerges through the sensitive manifestation of human-spiritual qualities in our relationships and practice including: presence, contact and trust. This calls us continually to explore questions such as, ‘What does this person (or group) need in this situation at this time?’ This is very different to a simple, ‘If X, do Y.’ As we enter the New Year, I’m aware of so many complex challenges that are impacting dramatically on people, communities, organisations, nations and the entire natural-environmental ecosystem. In such circumstances, it can be tempting to grasp hold of simplistic, mechanistic solutions that, we hope, will help us to feel less anxious, less vulnerable and less out-of-control. We may risk closing in on ourselves to defend and protect those beliefs, behaviours and interests that provide us with a sense of reassurance, safety and security. In 2023, I hope and pray, with open mind and heart, that I will stay close to the call-principles that guide my practice: prayer, presence, participation. How about you? Happy New Year! Light shines in darkness. We can be hope.  'The optimism of the action is better than the pessimism of the thought.' (Greenpeace) Resilience is a common buzz word today, partly in response to the complex mental health challenges that individuals and communities face in a brittle, anxious, non-linear and incomprehensible (BANI) world. Who would have imagined 3 years ago, for instance, that Covid19 would strike or that Russia would invade Ukraine, with all the ramifications this has precipitated in our personal and collective lives? It can feel like too much time spent on the back foot, reacting to pressures that may appear from anywhere, without warning, from left field – rather than creating the positive future we hope for. A psychological, social and political risk is that people and societies develop a ‘Whatever’ attitude, an apathetic ‘What’s the point?’ mentality. After all, what is the point of investing our time, effort and other resources into something that could all get blown away again in a brief moment? A good friend worked in Liberia with a community that was trying to recover from the effects of a bloody civil war. They started to build schools, hospitals and other infrastructure and, just as things were beginning to look hopeful, a violent, armed militia swept through the area and burned everything to the ground. This can feel like an apocalyptic game of snakes and ladders. Take one step forward and, all of a sudden, back to square one again. A close friend in the Philippines befriended people in a very poor makeshift community, surviving at the side of a busy road in boxes and under tarpaulins. She worked hard to improve the quality of their lives, to ensure that they felt and experienced authentic love, care and support, and it started to have a dramatic human impact. Faces brightened and hopes were lifted. Then, out of nowhere, government trucks appeared and bulldozed that whole place to the ground. It could be tempting to give up. One coping mechanism is to focus on living just one moment, one day, at a time because, after all, 'Who can know what tomorrow will bring?' This may engender an element of peaceful acceptance, akin to that through mindfulness. It can also morph into a form of passive, deterministic fatalism: ‘We can’t change anything, so why try?’ Martin Luther King's response stands in stark contrast who, in the face of setbacks, advocated, ‘We’ve got to give ourselves to this struggle until the end. Nothing would more tragic than to stop at this point. We’ve got to see it through.’ Psychologically, both approaches could be regarded as survival strategies, as personal and social defences against anxiety. In a way, they are adaptive responses: ways of thinking, being and behaving that seek to create a greater sense of agency and control in the face of painful powerlessness. In the former case, a level of control is gained, paradoxically, through choosing to relinquish control. It's a letting-go rather than a clinging-on. In the latter, a fight-response (albeit a faith-fuelled, non-violent fight in the case of MLK), control is sought by changing the conditions that deprive of control. Each constitutes it's own way of responding to an external reality – and it’s out there as well as in here that the real and tangible challenges of resilience and transformation persist. The social, political and economic needs of the poorest, most vulnerable and oppressed people in the world don’t exist or disappear, depending simply on how we or they may perceive or feel about them. MLK’s call to action was radical: ‘We need to develop a kind of dangerous unselfishness. It’s no longer a question of what will happen to us if we get involved. It’s what will happen to them (and us) if we don’t?’ [See also: Resilient; When disaster strikes; Clash of realities]  'We're trapped in a Brexistential crisis.' (Ayesha Hazarika) Some confused friends in EU countries asked me today if I could explain what's happening on the Brexit front from a UK political perspective. It's not easy...but here's my best attempt: The Conservative Prime Minster wants to remain, but wants to appear to want to leave to satisfy the wants of her party that wants to leave, and the wants of the simple majority that wants to leave, whilst also wanting to satisfy the wants of people who want to remain. The Labour Leader of the Opposition wants to leave, but wants to appear to want to remain to satisfy the wants of the majority of his party members who want to remain, whilst also wanting to satisfy the wants of the majority of his party’s voters who want to leave. The majority of Members of Parliament want to remain, but want to appear to want to leave. They want to find ways to remain, to satisfy those people who want to remain, whilst also appearing to want to leave to satisfy the wants of the majority who want to leave. It was dark, at night, in heavy traffic. I could only just make out the shocking scene in front of me. I flipped up my visor and there, in the headlights, I saw a man beating another man badly. Without thinking, I pulled up on my motorcycle and quickly ran over to the assailant, arms outstretched and said, ‘Are you OK?’ He looked at me, puzzled, got back in his car and drove away. The other man, face covered in blood, thanked me…’You just saved my life.’
I felt puzzled too. I was astonished that I had approached the attacker with compassion and yet also noticed how it had diffused rather than inflamed the situation. DeBono calls this ‘lateral thinking’ – to do the counter-intuitive as a way of creating shift. It felt to me like God’s surprising wisdom. It was an important learning moment for me too. What can our actions inadvertently evoke in others? How far do we actually create what we experience? Then I’m in Germany. I had been an anti-Nazi activist since I was 15 and here I was in the midst of a Christian social work project that aimed to influence neo-Nazi youth by reaching out to them. It ran against everything I felt and believed. Surely – we must oppose these people vehemently rather than open our arms to them?! And yet, over time, I learned important things about their psychology. Attacking would have stiffened their resolve and reinforced their beliefs. Now to 9-11. Appalling scenes on TV and people crying out for revenge. I remember my first words: ‘We need to think very carefully before we respond. What reaction is Al Qaeda trying to provoke and what will that achieve for them?’ It was a complex situation and a controversial stance and yet, years later, the Middle East is in flames, Islamist extremism is spreading, the West lives in fear of terror and refugees are pouring across borders at unprecedented levels. I think Gestalt psychology can offer critical insight here. Figure and ground: figure is what holds our attention, ground is the backdrop that provides the context yet lays out of awareness. So here we are in the EU with problems of rising nationalism. The far right parties hold our attention, provide a focus for our fear and scorn, yet the conditions that fuel their support, that drive people towards them, lay unexamined, out of consciousness, out of the spotlight. Like a magician that tricks by misdirection, we can find our attention drawn to the person, the issue that lays immediately in front of our eyes and miss the vital background. It’s so tempting to go for it. We can feel justified in our actions, feel better about ourselves, yet how often do we compound the issue by what we do? How far are we creating the monsters that keep us awake at night? How can we spot the sleight of hand that deceives us so convincingly? Someone just called me, ‘Nixit’. It made me smile. :) I had posted this piece (below) on Facebook as a direct and deliberate challenge to bitter vitriol, negative stereotyping and harsh demonising on social media of people who voted ‘Leave’ in the UK-EU referendum last week.
I feel a bit nervous because, with frayed tempers running high this weekend, it’s very hard to speak and be heard. I can say, however, that everyone I know who voted ‘Remain’ did so with sincere beliefs and honourable intentions. I hope some will feel able to hear me. I hope I will hear too. I voted Leave. ‘Leave voters are inward-looking.’ OK. I’ve been to France, Germany, Netherlands, Belgium, Spain, Switzerland, Lichtenstein, Austria, Italy, Albania, Yugoslavia, Czech Republic, Greece, Turkey, Lebanon, Israel, West Bank, Uganda, Vietnam, Cambodia, Thailand, Singapore, Australia, Canada, United States. You? ‘Leave voters are ignorant and uneducated.’ OK. I have a first degree with honours, a postgraduate diploma with distinction, a masters degree with distinction. I’m a fellow of a UK professional Institute, have had over 100 articles published in journals and have spoken at various UK and international conferences. You? ‘Leave voters are selfish.’ OK. I’m not Mother Teresa. However, I’ve worked my entire adult life with charities and international NGOs in countries including UK, Germany, Albania, Lebanon, West Bank, Vietnam, Cambodia, Thailand, Singapore, Australia, Canada, United States. I’ve been a lifelong supporter of numerous organisations including Amnesty International and Greenpeace. You? ‘Leave voters are right wing, xenophobic racists.’ OK. I’ve been a lifelong leftist, worked in political/human rights for Latino people in El Salvador/Central America, worked in a Palestinian hospital for Muslim children with disabilities, worked in anti-Nazi projects in Germany, taught English to Vietnamese refugees, taught East European people, worked with African people from vulnerable contexts and people from almost every country in Asia. You? ‘Leave voters are nationalistic fascists.’ I’m pro-European and pro-International; pro-refugee and pro-migration; pro-democracy and pro-human rights. Until 2 years ago, I was passionately pro-EU. I voted Leave because, among other things, I feel desperately concerned about rising nationalism across the EU and beyond which is, in my view, fuelled by EU strategy, policy and behaviour. A lot of good people disagree with me and voted Remain. Respect. A lot of good people voted Leave too. We may have more in common than we know. That is my hope. Gone are the days when we could think of ourselves, our teams and our organisations in splendid isolation. We now discover, abruptly at times, that everything is interconnected, everything is interdependent. We see impacts of global markets on domestic markets and vice versa. We see impacts of national and international policy on local people. We see sudden, unexpected changes that come out of nowhere, traceable only in retrospect, that dramatically shape our lives and work.
In the third sector where I’ve spent most of my professional life, we used to think of, say, human rights, international development and environmental issues as completely separate. We now see them as integrally related. Make a change in one area and it impacts on people and communities in another area - or in another part of the world. We can’t always see the connections but we can certainly feel them. This makes the world more complex, less predictable, less certain. A pervasive atmosphere of complexity and uncertainty can evoke personal, social, economic and political anxiety. Leaders and ideologies are emerging across the globe that offer simplistic solutions, often at the extremes, that create a comforting illusion. They may help us sleep more peacefully, live more purposefully. Yet they ignore, dismiss or suppress aspects of reality that don’t fit their simple narrative. To break free from this, we must learn to surface and live with uncomfortable truths. A stark example: witness the rhetoric in the UK and other Western nations this year in the face of unplanned, large-scale migration into Europe. Social media is filled with heated debate. ‘They’re all helpless refugees – rescue them!’ vs ‘They’re all terrorist sympathisers – reject them!’ It poses an either-or, black-white choice. To say, ‘It’s complicated. It calls for a sophisticated response’ sounds like a cop out, a refusal to take sides, a stance devoid of passion, a betrayal of a cause. So we find ourselves facing an existential crisis, created and fuelled in part by a perfect storm of influences. These include: spread of Islamic extremism, growth in right/left wing nationalism, intolerant illiberal liberalism, gross economic inequality, unprecedented global awareness via the internet, powerful social media, more failed states, huge displacement of people, alarming climate change. It can feel perplexing, confusing, debilitating. How to take a stance in the midst of all this? Adrian Spurrell (Synapse Solutions), my professional mentor, has been a persistent voice of challenge and support this year. ‘We can be driven by fear or by hope. Choose hope.’ It reminds me of hope in the Christian gospel too – a faith I experience as real – when we affirm the birth of Jesus Christ. It’s a mysterious faith that holds onto hope, is held onto by hope, often in the midst of hope-lessness. May we know peace and hope this Christmas time and the courage to stand in 2016. |
Nick WrightI'm a psychological coach, trainer and OD consultant. Curious to discover how can I help you? Get in touch! 
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