nemorathwald: (Default)
I recommend the book "The Art Of Gathering" by Priya Parker, about organizing parties, book clubs, conferences, dinners, festivals, or any other gathering. Here are some highlights. Any mischaracterizations are my own over-simplification. For the sake of concision, my summary may convey the impression she does not argue these points. But she does so, convincingly.

If you have a clear idea of a special purpose for coming together, you can create a separate world with temporary rules that serve that purpose. The best thing you can do to help each bit of planning is to choose a purpose that is specific enough.

If you find you're not willing to change any decisions to fit that purpose, it was not your real purpose; the organizers were just trying to flatter each other. Which is nice, but whatever won out is your real purpose, so cross off the first one and write down that one. Example: An annual book festival said their purpose was "bring together the community." "Okay, before each panel, have the authors read a prompt to the audience about the topic. Each audience member will talk to the person sitting next to them about the prompt for five minutes." "No, the authors wouldn't like that." "Okay, then the authors are your real purpose. Which is enough; no need to inflate it with pomposity."

Another clue that your purpose is not specific enough, is when everyone is equally suited to attend it. Only include people who are needed for the specific thing the gathering will accomplish. It's crucial to keep people out who sap the energy from the specific plan. You can design plenty of other gatherings suitable to invite them to, for which they would not be a third wheel. Example: Some college friends in the seventies had an annual trip to the bay. One of them asked if he could invite a plus-one. Then a few of them said, "hey, you don't know this, but this is the only time of the year we can be out and gay, because we developed trust with these specific people. Is it okay if we keep it to the existing group?" The person who wanted to bring a plus-one stopped attending, but if they had opened up the trip to anyone, most attendees would have dropped out, and it would have been the last time they did the trip. So it was good they had the conversation. They discovered something unique they got out of the gathering, whereas if all they wanted was any old trip with anyone, they could do that any time. Their connection was enhanced.

Do some prep work by designing a unique event with its own plan. When you invite people, tell them the plan and see if they're interested in attending this cool new type of gathering. If not, no problem, you'll still invite them to the next thing, but this special event is not a random hangout. We're spicing things up.

Exercising too little authority during a gathering is just as bad as the overuse of authority. A laissez-faire attitude of just letting anything happen is selfish. If your guests are bored, or wracked with social anxiety because of aimlessness, it's because there is no structure. Take responsibility for your guests having a good time. Again, structure should be within reason; it should never be because you can't take risks.

If it's a party, do some prep work to find out commonalities among party guests so you can help make connections between them. Example: Ask each guest in advance if they wish to voluntarily submit a trivia fact about themselves. Print them on slips of paper without identifying details, and hand them at random to guests during the party as a conversation starter, with instructions to ask around until they match the trivia fact to a person.

Create some kind of threshold, literal or metaphorical, ushering attendees into the event, that feels like leaving behind the day-to-day world, into the temporary world.

Don't open or close with things like parking announcements and thanking corporate sponsors and the like. Only open with something suitably ceremonious. It should make the guests feel like you are all honoring each other by being there because of how awesome they are, and, paradoxically, that they are all lucky to be there.

Well then, if you don't do it as opening or closing, when do you do it? Second to last, before the closing moment. If it's possible to put that info into the invitation, do that instead.

The closing sendoff moment should be satisfying and ceremonious too-- a moment of emotional reflection, or tying together the whole experience, or whatever relates to the mood and purpose of the event. Design that to give a sense that once more you cross a threshold, back into the world, taking something with you.

If this sounded interesting to you, I strongly recommend you read the book for more details.
nemorathwald: (2017)
 A week ago, I attended Vibecamp in Austin, Texas, as I said in my last journal entry, "Vibeology, Vibeography, Vibeonomy". I made new friends, ran some events, and was really impressed with the operational execution of the organizers. I hoped to come back with some insights about scenes and groups, and I think I did.

I would have been more directly involved with running Vibecamp, were it not for an unexpected interruption in my income which made it uncertain during January whether I could attend. A wonderful friend helped me out with airfare, and deserves all my thanks. Unfortunately, my main form of enjoyment these days tends to be less in direct sensory experiences, and more in the satisfaction of a job well done. Vibecamp was an important opportunity for me to change as a person, as you will see, and get in touch with direct sensory enjoyment. Currently, there is nowhere more promising for that personal growth to occur.



THURSDAY BEFORE VIBECAMP

 
On Thursday morning, the Vibecamp organizers emailed us with their Community Values, containing the rules, and the vision and mission statement. Yes, the day before the event.
 
No one who I talked to at Vibecamp knew about that page.
 
Then I made a mistake and said the following openly on the Vibecamp Discord:
 
The new rules and vision document is great, but it will not be realized because it's too little, too late. There are already 400 people attending, many of whom are absolutely not in alignment, they didn't read this document first, and there was no screening process to agree to it before registering, and now they are the organization and this document is not.
 
My heart is breaking because over the past twenty years, I've watched this happen over and over. The founders are almost guaranteed to be unhappy with the flame wars and conflicts and having to police other people's boundary violations-- not to mention the lack of shared values. All founders leave heartbroken and disillusioned in a few years when it diverges from their dream, just like they did at the previous organizations I've been involved with. 😢
 
This was poorly received, because it was an inappropriate time and place. The run-up to Vibecamp is one of those special occasions when mandatory positivity is a reasonable expectation. For another example, I would reserve my critiques of the institution of marriage for times other than wedding receptions. (Whereas, if an org has mandatory negativity, you get Left Forum.)
 
My vibe was that of a long beard and sackcloth and ashes, "Woe, woe unto the children of Vibecamp, harken unto the lamentation of my prophecy!"
 
I thought about that too late; somebody had already tried to get into it with me in the Discord. In an effort to reduce the awkwardness for others, I invited him to take the conversation to DMs, which he accepted. Here is my part of our conversation; his half is omitted for privacy:
 
Imagine you're talking to Bill Murray in Groundhog Day. Bill Murray predicts what's going to happen, and you say "just have faith", and a reasonable response from Bill Murray would be "What is different this time?"
 
Maybe you don't know. But perhaps years from now I'll figure it out and send you a message "Okay, here was the seed of destruction which was the common denominator in all the things I've been involved with previously."

But... what if it was luck?
 
"These people are good", "those people are bad", this seems to have more to do with scolding and shame/blame than it has to do with a systematic, legible, reproducible set of policies and rational procedures that can exert control to cause an outcome to be more likely. Such as "grow slowly".
 
Me, over & over on loop for decades: "If we want to stop having to ban so many members for leaving messes, slurs, & touching women inappropriately, maybe we shouldn't let just anybody join this hacker space who happens to have $50 in their pocket & a free Tuesday night"
 
Every community I've been a part of had founders and a team who were just as amazing as the organizers of Vibecamp. I'm saying that's not what makes the difference; the overall community does. And unless it's controlled, that's luck. And so, faith in the organizers is not really relevant, if they can't control the outcome. Perhaps it's just faith in whichever community shows up. i.e. the blind faith in laissez-faire which turned fun early Twitter into toxic late Twitter.
 
Perhaps the difference has been that my science fiction conventions and hacker spaces attracted Kegan Stage 3 conflict-averse personalities who fall victim to Geek Social Fallacy number one...
 
He held up DEFCON as an example of a satisfactory event that had no structure and no rules. The problems I was discussing involved excessively high openness and weak boundaries, which is not characteristic of a convention about security intrusion.
 
DEFCON is an interesting example of what Vibecamp calls "legibility"! So let's talk about the Vibecamp mission and vision principle of Staying Illegible. Here's an article by @natural_hazard and one by Jamie Ryan.

Legibility means being stereotyped in the public eye; the public has a clear idea of the Type of person who goes to DEFCON because it's a computer security event, so we expect a DEFCON attendee to be the "Am I Being Detained" Type Of Guy. "I just asked you how you take your coffee, so unless your password is creamandsugar you don't have to plead the Fifth." A laissez-faire unstructured environment holds together because the participants are armed with rootkits, rainbow tables, concealed firearms, and legal defense funds, if that can be called a group at all. Mutual respect based on an armed standoff is not a group in the way that Vibecamp wants to be.
 
So you want Vibecamp to have a principle of illegibility. Okay, I'm all in favor, but how do the event organizers prevent the community making them legible. But how. How though.

Larry Harvey founded Burning Man and he hates Burning Man now. The founders of Penguicon don't like Penguicon. The founders of i3Detroit hacker space left. The founder of Universism turned off the Universism forum and renounced the whole movement. The founders of my board game publisher want nothing to do with board games any more.

The dream of the founders always gets popularized and bastardized; that's the version that catches on with the world. Like a sand castle washed away by a vast ocean, that's what the world does if you let it.
 
I have enjoyed the company of many members of Twitter TPOT when we met; and I'm distressed at the thought of them leaving with a sense of the community having betrayed them.

In the runup to Vibecamp, someone I know said: "That whole scene is Kegan stage 3 people who think they are Kegan stage 5." (Here's a link to my talk on the Kegan stages.)
 
I suspect that person is talking about the organizers, and that might be true, but a large fraction of the surrounding community doesn't know what a Kegan stage is and just want to dance. All five stages were there in proportions similar to that of the population at large.

FRIDAY OF VIBECAMP

 
I went to Vibecamp in a terrible funk, waking up at 2 in the morning to catch my flight, not doing well on sleep or food in air travel all day. I was already making friends at the airport and on the bus to Vibecamp from the airport. One person responded with excitement when I mentioned having gone to regional Burning Man. When we told some of them about Burning Man, they didn't know what that was, but when I mentioned the music festival adjacent to Michigan's regional Burning Man, they had heard of it.

My friend ran registration, and I had signed up to help, but when I got there I was not actually needed for that. My normal way of integrating is to volunteer and meet other volunteers, but that wasn't in the cards for me. Reg went smoothly; I was impressed.
 
I rushed to set up the board game room and my track of talks. I discovered many of the problems that I had tried to warn the guy about when we planned events. We had all done the best that could realistically be done for this year without actually flying to Texas with a tape measure. It was no one's fault. But still, I was dreading what Saturday would be like; would I be desperately rushing to stay ahead of schedule?
 
On Friday night after running tech support for the slate of talks, I finally got to my cabin. My roommates were already asleep, so I left the lights off. There was a frigid wind off the lake on my face, but I had never seen the interior of the room in order to know how to close the windows without turning on the lights and waking thirteen strangers whose faces I had never seen.

FRIDAY NIGHT OF VIBECAMP

 
All night, in my imagination, I was arguing with a romantic positivity hippie with poor listening skills who just hated me bringing down his vibe. Let's call him the Egregore.

"You should have gotten to know your cabin-mates online in advance!" said the Egregore. "That's the theme of the whole event!" I don't get to know people well online, I said. "Then I guess you're not a Viber, are you?"
 
Egregore was also confused about why I would organize a slate of talks and a board game room, since those activities are all up in one's head. "The point of Vibecamp", said Egregore, "is to be embodied!" I said I wanted there to be a gradual slope into the swimming pool of embodiment rather than just a high-dive. "And why do you think that's your job or your problem?" It's my problem because, if it's just a high-dive, then, only people who are already embodied would attend future Vibecamps, and I wouldn't want to attend any more. And then I would not break out of my rigid self-image, into the kind of person who enjoys dancing. And if I won't help contribute to the future I want to see, who will? To which Egregore responded that I "shouldn't try to change things, just experience them. Stop bringing a controlling intention."
 
I paced up and down on the docks until the sun came up. As David Chapman pointed out in "The puzzle of meaningness", the meaning of my relationship to this Vibecamp and all future Vibecamps will be colored retroactively by how its vibe deteriorates over time, just like other organizations I've gotten emotionally-invested in. What is different about this, which would cause it to be different this time? The first year or two is crucial to set a group identity and purpose.  All the books I've read about groups confirm two things that happen when participants have vague romanticized expectations:
 
1. Expectations will collide with each other. Unresolvable acrimony and recriminations result from failing to establish clear shared expectations early. This is solved by growing slowly enough to confirm shared expectations, not by inviting 400 people all at once.
2. Over the years as disappointed people leave, the not-disappointed people remain. They are easier to satisfy, but that also means they're comfortable with the culture outside the group, and more and more similar to it over the years as membership turns over. Lacking any distinction between inside and outside, the group loses its reason to exist and dissolves.
 
No amount of "just vibe, man" will solve that, and I don't know how much I can go through that again. Am I lighting a powder keg that will go off a few years from now? What is different about this, which will cause it to be different this time?
 

SATURDAY OF VIBECAMP


In the light of day I discovered my cabin was co-ed. Someone on Twitter estimated attendance as "1/4 men with long hair, 1/4 men with short hair, 1/4 men with buns, 1/4 women". That tracks.
 
My cabin was the Coffee And No Cigarettes Cabin, so I rushed to help set up coffee. It was in the tea house, a small single-room building with mattresses all over the floor for cuddle piles. There was a huge traffic jam because more people wanted to be in that room than could fit in it, so I set up my coffee machine by leaning in through the door, amid a constant flow of coffee/tea seekers hovering at the door and giving up.
 
My convention-organizer brain switched on, and I observed aloud that this was a traffic-flow problem and we needed a drink-service table outside the room. But no one was interested, and it would have required people to clear out and re-organize. Too late.
 
I knew that I needed to take better care of my physical needs than the day before, so I got breakfast and was in a better headspace with which to conduct my inquiries for which I attended the event.
 
I attended the Poetry Open Mic and recited my favorite poem, which I have memorized. It's in iambic pentameter and it's about smart glasses. I have an intense memory of someone smiling at me from the audience. The rest of the poetry was how modern slam poetry usually is.
 
The one event I wanted the most to see was an in-person salon by Interintellect, which normally hosts online salons. This was to be on the topic of online communities materializing physically. It was directly applicable to what was weighing on my mind. I was a few minutes late and they were not in the scheduled location. I later found out they were too close to karaoke and couldn't hear each other, so they moved and didn't post about it to the Discord.
 
Instead, I went to Circling and Authentic Relating exercises, and had intense interactions that I greatly appreciated. Somebody there described it as "group meditation", which I don't understand but would like to understand.
 
In the first Authentic Relating exercise, I got to silently stare into someone's eyes for two minutes-- a highlight of the weekend for me! I'd like to do that more.
 
Then I did an exercise with one guy where we were supposed to take turns just listening for three minutes, and repeat back what they said as close to verbatim as possible. I described much of what I wrote in this blog post so far. The guy repeated me almost verbatim, then said he wished I weren't carrying my burden. He didn't understand that my enjoyment works best through active contribution, not passive consumption. But I appreciated his gesture.
 
The next guy who I did this exercise with was clearly an Authentic Relating expert! Rarely have I ever met someone who got directly to what I was talking about! I was impressed. I can only hope I reflected back to my authentic relating partners as well as they reflected back to me.
 
Then we formed two Circles because there were so many people. My Authentic Relating partners were all in the other circle. There was a moment where somebody in my circle said he subscribed to my Patreon. That was gratifying. The Circle talked about how we felt about Vibecamp, then complained about us doing that, then got meta to figure out what they want us to do instead, then complained about going meta, then got meta to ask what they want us to do instead of talking about Vibecamp or going meta, and then our time was up.
 
Then I attended the last half of a session on Alexander Technique, which is about awareness of one's surroundings, but also a lot of other things, and cannot be done justice here with any summary.
 
I saw someone walking around with board games & immediately befriended him. I stocked the board game room with a whole suitcase full of games; he and another guy did likewise. That successfully attracted the people who wanted to play games. The most-played game was Zendo, a game of deduction/induction. I made a lot of friends there.
 
One of them asked me if I wanted an NFT. I started formulating an explanation of the severely vulnerable connection which the Metamask extension forms between a bank account and scammers (trying to avoid sounding like the "Am I Being Detained" Type Of Guy). But before I could say any of that, suddenly he handed me a physical game token on which was printed "New Friend Token"! I treasure this! A highlight of the weekend. 
 
As we asked each other how our weekend had gone, my fellow board game players were very interested in hearing what was on my mind. I wanted to know more about illegibility, and what Vibing is.
 
They told me earlier that day, there was an event in which someone asked the room "True/False? You support Hitler more than the median person in this room." Somebody got angry and started pushing somebody (this is hearsay). The consensus at Vibecamp seemed to be that the person asking that question was Vibing, and pushing people about it was Not Vibing.
 
  • "Illegibility" is understood to mean that you can walk into a bunch of different rooms at Vibecamp and become a different kind of person who is comfortable fitting into that vibe. And if anybody can say "That's the Vibecamp type", based on common knowledge, then Vibecamp has become too legible. My guess is that the pushing person thought Vibecamp was legible as being an event for a Hippie Type Of Person.
  •  

  • "Vibing" comes from the idea of a post on Twitter or Instagram, that creates a momentary sensory impression which evokes a mood.
  •  

  • As a result, "Vibing with other people" is commonly understood to mean "synchronizing with the majority of other people present, or quietly noping-out of the interaction and leaving them to it."
  •  

  • Is Vibing about "popularity with cool trendsetters" -- a framing which would let me dismiss it as superficial -- or is it about friendship skill?
I got some decent sleep on Saturday night.
 

SUNDAY OF VIBECAMP

 
Sunday morning I put on my Coffee Pope costume. I arrived at the tea-house to find a coffee service table outside the door. My cabin-mate took my advice about traffic control to heart!
 
I performed an abridged version of my Coffee Ritual, dispensing the sacrament to two congregants who seemed amused by the concept. We raised our cups to the east and said "God, I needed that!" I then went back and took the costume off. I was the only person in costume during the weekend, that I saw.

Things like costumes, or my giant parade puppet, are some of my normal social success crutches. But they are Projects, and require Planning, which seems to be almost the opposite of Vibing.
 
I had breakfast with a friend of mine and his friend who were curious to share opinions about Vibecamp, what all this might be, and where it might go. They both made several observations which I found remarkable:
 
  • They observed many people in This Part Of Twitter are well-practiced at curating their timeline and might be comfortable enforcing some kind of minimal standard of conduct. Whereas, I'm used to nerd scenes with a cycle of people-pleasing and exploding, where conflicts & differences are never resolved. 
  •  

  • At Burning Man, you get an alternate persona, your "burn name". But that means you have just two identities, the "default" world, and your burn name. This seems to imply that the Burning Man principle of Radical Self-Expression encourages burners to express one True Self, and there is one false self in the default world. By contrast, many people in This Part Of Twitter have multiple alts. These might habituate them to constructing a different way of being, so they might walk into different rooms at Vibecamp and do code-switching. Perhaps this will make allowance for a greater amount of heterodoxy. Is this part of the atomized mode or fluid mode of social organization? 
At the very least, these might be partial answers to "If Vibecamp is going to go differently, then what is different this time which would cause that to happen?"

It's very likely that the most rewarding thing about Vibecamp will be staying in an AirBnB before and after the weekend. I predict that's where most of the friendship magic will happen. Think of it as a cultural archipelago of small groups of friends who know each other, but it will become normal for Vibers to hop back and forth to visit different AirBnBs with different norms and activities.
 
At the closing ceremony, bubbles floated through the air as the Vibecamp choir sang "I Will Be In Love". There was a lot of intense abstract meaningfulness about having big feelings. I consider this, on the whole, a good thing. There is a risk of mandatory positivity. There are many in TPOT who say that they hate their self for no reason, and some of the discourse around Vibecamp on Twitter since the event has reminded me of what's called "love bombing". Someone who hates themselves, being love-bombed, is a dangerous combination to look out for. But look at it this way. There was a talk on drug harm reduction at Vibecamp on Friday night. Think of what I am bringing as Narcan for meaningfulness. You don't think a drug harm reduction person is against drugs, right?
 
If we don't analyze, understand, evaluate, and judge the underlying process taking place in Circling, or on a dance floor, or in a church, or an activist group, or any other social dynamic, then it's something being done to us. And being done by us to others. I am aware that we are lighting a fuse. If guided wisely, it can be fireworks.
nemorathwald: (2017)
On March 4 - 6 I'm going to be attending the first Vibecamp, in a summer camp cabin facility outside Austin, Texas. It's for a loose collection of Twitter users who refer to themselves tongue-in-cheek as Ingroup, with a vibe that feels to me to be ha-ha-only-serious. They're associated with a movement called post-rationalism, which emerged from a Silicon-Valley based movement of internet bloggers called rationalism, primarily centered around a website called LessWrong. (This is not the same as rationalisms as they have existed in most civilizations since ancient Greece, reaching its peak in the early 20th century. I heard this 21st-century rationalist scene referred to as "rationalpunk", which seems apt.)

David Chapman, whose books I have been narrating on my podcast, uses the term "stance" to mean a pattern of thinking, feeling, and acting. Most stances (One True Life Purpose, Materialism, All Is One, True Self, etc) get in the way of us seeing complexity and nuance. A stance is not a worked-out ideology, but is simpler and more foundational, like an attitude. He also has a term "emotional texture" which a stance has; it is a collection of emotions found together when in a stance, such as wonderment, curiosity, humor, play, enjoyment, and creation being typical of the complete stance.

Maybe a third category is "vibe". For a long time I was confused by what the word "vibe" means as it is being used on Twitter. I have come to understand the following:
 
  • Vibes are somewhat akin to stances plus emotional textures, but for scenes.
  • Stances and emotional textures are not the same thing, but some combination of them is a vibe, but more complex.
  • Postrationalism, as it is now, is probably less a coherent "ism" than a scene.
  • To the degree that there is an "ism" in 2022 postrationalism, it is recognizing that the explicit content of a scene's texts or platform does not explain the phenomenon of what's causing the scene to cohere, and that mostly the vibe of that scene's exemplars does explain it.
  • The Crystal Palace had a Queen Victoria vibe, the Merry Band Of Pranksters bus in the 60's had Ken Kesey's vibe, 90's subcultures especially had vibes like punk rock musicians, but vibes in our internet-atomized mode of social organization are more fleeting and combinatorial.
  • A shared vibe, if it coheres, plays a role in what Chapman calls the bridge to stage 5 meta-systematicity-- a bridge must "challenge", "support", "confirm". Challenge the old stage, support while only partially in the new stage, and confirm expressions of the new stage.
  • Vibes involve norms, and norms cannot be adequate to be all of "challenge, support, confirm", but is a not-insignificant part; other things like new markets, laws, and tech must be part of it (hat tip to Lawrence Lessig for the norms/markets/laws/tech schema).
Here's Chapman's post, "The Psychological Anatomy Of A Stance". I wonder if there could be an article "The Psychological Anatomy Of A Vibe"? Vibes seem less anatomically simple than stances.

I'm excited about Vibecamp. I think there is an unprecedented level of openness in Ingroup Twitter to meta-systematicity (I'm in the "meta-rationalist" camp I guess), which I have been narrating in my podcast. There was effectively no screening process; the closest thing to asking if we are a post-rationalist was just asking us what our favorite egregore was. And so I believe something will probably happen which happened at the Critical Rationalism Weekend I attended in Philadelphia in November: the social scene is going to be mostly rationalists with no prefix "critical", "post", "meta", or anything else. At both these events, the website, the communications channels, and the name of the event send a clear message: be a good guest and don't act like The Critical Rationalism Weekend is not for critical rationalists or Vibecamp isn't for post-rationalists. But there are 400 attendees at Vibecamp, so post-rationalists will be so rare that I will only occasionally encounter their vibe.

And yeah, there will be some pre-systematic Romantics and woo people at Vibecamp, but there almost always has been in every vibrant and interesting scene, and there always will be. They will be so poorly-systematic that they will have no effective screening process (because that would be systematic) so they will get outnumbered instantly and their dysfunction won't be reflected in decision-making and norms. It's going to be mostly rationalist dysfunctions instead.

So let's go back to the essay I mentioned about "A Bridge To Meta-Rationality Vs Civilizational Collapse". In it, Chapman said that bridge must be an intellectual and social framework, and its institutions must challenge previous-stage thinking feeling and acting, support its members while they are having trouble getting to the next stage, and confirm next-stage functioning with praise and rewards. What gets confirmed is systematicity in those for whom it's developmentally appropriate, and meta-systematicity in those for whom that is developmentally appropriate. I think Vibecamp, as part of the social framework, mostly will be compatible with that.
 
Chapman's Bridge essay ends with: "It will take collaborative construction by many contributors, though". I'm giving thought to the interplay of two different forms of contribution: vibes, and content. Let's take for example, the content of meta-systematicity. For examples, I would think of Chapman, Robert Kegan, Brian Cantwell Smith, and several other living figures on Chapman's Further Reading list. Obviously such work is crucial.
 
And yet the Bridge article emphasized how the bridge must facilitate emotional acceptability in order to identify one's self with a higher stage, and social networks to support meta-systematicity. I think Vibecamp will play a role in that.
nemorathwald: (2017)
I'll be in Philadelphia on December 3 through 5, presenting at the Critical Rationalist Weekend on the topic of "Robert Kegan's Framework Of Adult Cognitive Development".

I might also submit lightning talks on Lojban, board game design and Kickstarting, how to create lasercut tool paths with Adobe Illustrator, A Historical Pre-enactment Society, and "spimes".

[Edited to add: I put my talk on YouTube.]

OK, Socko

Oct. 6th, 2021 05:05 pm
nemorathwald: (Matt 4)
No matter how useful and beneficial something is, it can be done wrong. I'm not saying it's always bad. It's just done right some times and wrong other times. When we conceive of ourselves as belonging to the hero team and fighting the villains team in a superhero movie, it becomes impossible to conceive of any way that is doing it wrong. Hold that in mind.

If you bounce off of this blog post quickly, or if you assume bad faith, at the very least please read "The Stifling Air Of Rigid Radicalism", an excerpt from the book Joyful Militancy by two radicals. It's an excellent book.

For years, communities have had to deal with emotionally-reactive members who were there to antagonize other members. This was relatively easy when we were insisting to free-speech extremists on the right wing that we require much better emotional regulation from them. It's become harder now that it's disenfranchised demographics exhibiting much the same attitudes and personality disorders. (It's important to understand that almost no members of under-privileged groups indulge in this. But it only takes a few, for reasons I'll get into. And the majority of the time, it's someone else attempting to act on their behalf.)

If I had a time machine to go back in time a few years, and tell myself this story, past-me would have assumed I was hearing a dumb and emotionally-activated right-winger describe their paranoid delusional caricature of activists. So I get what you're probably thinking. If you're like me, you're skeptical. That's why I've waited so long to write this story. I don't know what else to tell you. The caricature is coming true, making it difficult to hold people together.

Part I.


Since 2016, many of the most active leaders of my local polyamory group in Detroit rebranded themselves Relationship Anarchists, and redefined "Polyamory" to mean every bad thing that anyone labeling themselves polyamorous had ever done to them. All the parts they approved of were defined as belonging, fully and only, within their re-branded term for themselves.

They became seized by extreme conviction. They began Equity, Diversity, and Inclusion meetups which I attended and found very interesting, although the events did not succeed in their goals.

The central tenet, repeatedly emphasized at their Relationship Anarchy meetups, was that their intimate relationships in the home were filtered through the lens of a zeal for identitarian justice in the world. In seeking to "de-colonize one's own mind", they redefined "the personal is political" to reduce the political to the merely psychological.

Selecting the right label for the group took on heightened significance-- since the desired purpose of their label was to provoke confrontation, they debated the various ways clueless newbie polyamorists, who they wanted to antagonize, might misinterpret various labels to sustain their privileged comfort. They started debating whether to reject the term Relationship Anarchist ("RA") in favor of the term "Political Relater". After the rebranding cycle repeated often enough, I said maybe finding the right label is not actually a solution for their dissatisfactions.

I attended their first annual convention, RAD (Relationship Anarchy Discussions). Attendees were required to be in general agreement with a list of resources provided by the unconference. The list was roughly 134 different Tumblr posts and manifestos that often contradicted each other. Many were not really "ideas"; years later I realized these were more like slam poetry. I tried to pick out a structure of justifications from this mess, to model in my mind what would qualify me in the minds of the founders. Which criteria was really being applied privately in the minds of the four people who approved attendance applications? I wanted to go to them and just ask. But they didn't have the energy to talk to people. Sometimes they called that energy "spoons". A process of back and forth discussion would have been really constructive to ensure I was not attending wrongly. Instead, there was a form. And in this form, they asked questions that omitted what I regarded as the most likely and relevant potential points of conflict between us. I wanted to just put my cards on the table, and prevent them from having a bad experience at the unconference itself. But they didn't have enough "emotional labor" for that.

The unconference paid two medical personnel to be there. The application process had made it clear that attendees were on notice to avoid any appearance of doctrinal impurity; and yet, the indomitable spirit of a community of ungovernable anarchists was apparently no substitute for marketable skills under capitalism, possessed by these two white men, who we were there to get paid. I did not ever hear this remarked upon.

The unconference was almost entirely wishful thinking. We got to hear from one person who was living out the Relationship Anarchist dream, in a remote commune for homosexuals with no electricity or plumbing, who had all fled the violence that had been committed against them in the wider world. We learned from him that everyone there was constantly suicidal, they barely could tolerate each other, and there were constant fights. The speaker had to be coaxed into speaking at all, and seemed miserable and expressed no interest in wanting any of us to suffer the same fate.

In the final session, I asked to discuss the criteria the organizers had used to determine who was in this room and who was not, and ask the group if it matched up with the overall will of the group, in case most of us were just silently compliant. But the organizers said they did not have enough energy for that. In retrospect, I should have said they are at liberty to leave the room, and the rest of the group was at liberty to discuss whatever we wish to discover the group's goals. Wouldn't that be an expression of the leaderlessness to which we supposedly aspired?

The organizers wrapped the walls with a large sheet of paper, and invited the group to write every problem in the world. (Except the power they were exercising in that room.) Then they laid the paper out and asked the group how to solve ... *gestures* ... all of this. But... without power. Anarchism is not supposed to take power. Somehow, if they changed the world, that would not count as power? And anyway, power is energy, and energy is spoons, and using their own spoons wouldn't be fair. Instead of ideas, they had a lot of feelings, and they made each other feel heard. Perhaps if they were mad enough, other people would change the world.

When you are responsible for everything, you are not held responsible for any specific thing in particular.

After the convention, they went on to abandon publicly-accessible meetups, to form what is effectively a queer separatism commune in one of the organizers' homes. They named it "The Compound". God, I sound delusional. There is no way to describe Qanon and their Woke edgelord counterparts without sounding like one is making up things to be mean. They even have a Patreon for The Compound.

The rest of us have been rebuilding the normal polyamory meetups over time.

Part II.


It was not long before I was invited to a Zoom call, with about a half-dozen people within the Relationship Anarchy group. They described having experienced power dynamics and status slaps. (The founders of the group were among the accused. They were invited, but were not present.) I asked if I could record the meeting and make an automated transcript, which I have put in my Roam Research graph.

The discussion brought to light a lot of power dynamics. You only belonged in the group if you turn most conversations of any importance into confrontation and shame. This was done with a smile, to create plausible deniability for the passive-aggression; look at their YouTube channel and decide for yourself. If confrontation is the point of the group, why be surprised when it breaks down in acrimony? After all, the only people remaining there to be educated are each other, right? This phenomenon is so common in activist spaces that it has a name: Picking Out The Villain Of The Day.

What I saw in the group was a constant need for ever-greater measures to prove to the group that which could never finally be settled, as if one owed a societal debt, but nothing one can do will ever reduce the balance on the debt.

My own comments in the meeting were not about subtle power; they mostly concerned explicit power, as it was expressed in the RAD (Relationship Anarchy Discussions) by who was allowed to attend the annual conference and what was allowed to be posted to the Facebook group. There was no transparency around that power, and I thought it should be guided by the actual will of the group rather than the group's four self-appointed leaders.

Moments before the meeting ended, it was revealed that the meeting had not been about the annual conference or the Facebook group. Bewildered, I expressed confusion about which organization this meeting was about. In conversations afterward, it was revealed that as anarchists, they did not value organization, most of them had already left RAD, and my redesigns to rules for the conference and Facebook group were inapplicable, and moot. I realized the organization had already dissolved, and the meeting was about buddies who hang out. I finally realized Relationship Anarchy Discussions had been intended more like a form of slam poetry or dream journals. I had mistaken it for ideas about having an effect on the world.

Part III.


We see emerging, a greater awareness of the important concept of intersectionality. With it, we have also seen the rise of a simplistic misunderstanding of intersectionality, as a way to perform multi-directional status slaps and power games. This dynamic is now playing out in houses of worship, classrooms, activity groups, conventions, discussion groups, local spinoffs of Burning Man, and anywhere else where new social norms lead inevitably to constant acrimony. When not kept in check, it leads most of these groups into a revolving door of constant splitting and collapse. In the past several years, most online social groups I am involved with have developed the following unsustainable and self-defeating norms:

  1. Redefine societal change on the world stage, to mean which buddies in the friends group get invited for parties or are shunned.
  2. "The personal is political" is misunderstood to mean that if you don't give your friends their way, especially in terms of their feelings, it is vaguely associated with the genocide of their identity group.
  3. Standpoint theory. If you are not a member of an underclass, you lack standing to speak about any statement about it, no matter how incoherent.
  4. If someone makes a demand, or makes it on behalf of a less-privileged person who is not making the demand, do not ask how the demand would lead to justice outcomes. If someone asks that question, take it as evidence of opposition to the cause, or insufficient zeal. This is a double-bind in which, either you admit you are incapable of perceiving reality for yourself and need someone to take over your choices, or, by rejecting the demand, you prove that you can't perceive reality yourself, and need someone to take over your choices.
  5. A feeling or expression of grief or outrage amounts to doing something about justice.
  6. Effect matters, but intent does not matter at all. Therefore, any person's finances, time, or health may take second-place to hurt feelings, by escalating one's own feelings of hurt to get one's way.
  7. Base your interpretation of your observations on your first emotional impulse. If you observe that someone disagrees with your interpretation-- especially your interpretation about them-- believe your first emotional impulse of suspicion. They must have sinister motives to undermine your ability to perceive reality, known as "gaslighting". (They can apply this to you in reverse. This accounts for mutual accusations of gaslighting.)
  8. The social group exists for one reason: to commisserate and offer support. That's the only thing anyone should be there for. "No advice, please." Therefore, offer unqualified support with no discernment. As a result, you believe the first person who gets up to a microphone. Your sympathies might reverse if you find out more later, but you get to feel good by holding space and making someone feel heard, and that's all that matters.
  9. Interpret "uncomfortable" as "unsafe". Safety from physical violence over-rules any other consideration, and the appropriate response to physical violence is to control others. Conflating comfort with safety means that anything you want over-rules anything another person wants.

Part IV.


Imagine if we could wave a magic wand, and get a trade-off. The magic wand would remove most congeniality and bonhomie from our own social spaces; conflicts get more intractable rather than less; it's predominated by pissing matches and personality disorders; and we burn out our organizers. Imagine that the same magic wand would eliminate redlining, job discrimination, police violence, environmentally unhealthy housing, and other worthy non-feelings objectives. Imagine also that the magic wand would raise the median income, median wealth, average lifespan, incarceration rates, home-ownership rates, and access to health care, of all marginalized people.

It would be a worthwhile trade-off, right? Certainly.

It does none of those things.

None of those important things are at stake in the argument in the online space. The only effect it can have is who likes who.

I want groups to reach some kind of equilibrium, even if it doesn't favor me, or actively works against me. But do you see such an equilibrium emerging? It's not. The social norms I listed above don't remove privileged people. They don't even reduce our power. Those norms just get exploited, leaving the marginalized people in the community even less coordinated in solidarity than they were before.

Part IV.


I wish the above story were the only one of its kind I could tell.

There are almost no members of under-privileged groups who get a power trip from dominance tactics. Mostly it's their self-appointed representatives. The few-- the very, very few-- who enjoy doing that have ever-increasing influence.

More and more of our communities give them approval to make any demand over any behavior for any reason, or no reason at all. Asking that such demand be justified with actual justice outcomes is a violation of a taboo which was never spelled out in the rules of the online group. Instead, one person has a "fight" response from "fight/flight/fawn", and someone else responds to that with a "fawn" response, and somehow that is considered justice, socially.

No matter how many advantages are unfairly given to me in courtrooms and hiring interview rooms, that's not the balance of power in the online conversation space. Filling the room you are in with demands for subordination and silence does nothing but encourage a very few cynical opportunists to show off how much power they can display. There is an inability by victims to recognize the power in the specific room they are in. It doesn't fit the narrative.

I have educated myself exhaustively for the better part of a decade on behavioral requests around micro-aggressions and which identities own which ideas and expressions. The views I read usually do not represent most of the people in the class they intend to help. For example, the vast majority of Black people, such as my neighbors here in Detroit, are far to the right of the average white leftist on race-related issues. Almost no Pacific Islanders call themselves "poly" and most of them don't identify with the term "Polynesia" which was invented by white people. But it doesn't matter. It became taboo to call one's self "poly", and fashionable to call one's self "polyam". It is nothing more than a way for a privileged people to show their compliance with shared social norms.

When you demand someone be quiet and listen, but after they have listened, it's clear what you say has no efficacy to make change in the world, they will be unconvinced. If they just decide to agree with you because you have standing to speak and they do not, even though they know perfectly well your behavioral request doesn't lead to progress, that's not an ally. You're demanding performativity. If you don't question yourself, and you demand no one else does either, don't be surprised when you're surrounded only with the performativity of compliance.

My years-long quest to educate myself led to Equity, Diversity, and Inclusion speakers and writers who use only emotionally-loaded language that's sparse on details. So I dug for the details, for years. What I eventually found was mystical Jungian-shadow bodywork. Conveniently for this "work", it is so abstract that it can never be held accountable to produce any justice outcomes.What is the actual "doing the work"? Not self-improvement evasions like "understanding", "sitting with", "holding space", "making others feel heard". If I make you feel heard, but nothing changes, that's just manipulating you. As Socko the sockpuppet said in Bo Burnham's Netflix special "Inside", one's own self-actualization doesn't change anything. OK, Socko, then what? Nothing. Socko has no solution. Eventually I had to admit it's because no one has a solution. And if those affected by the problems have no solution, and I search for years for a solution, eventually I have to admit you don't want your problems to stop. You want to feel heard. Remember? "No advice, please."

What Socko actually gets, instead of justice, is vocabulary, identity symbols, and empty symbolic gestures of belonging. We should recognize each other at the bottom of the same gladiator pit, but instead, we dig a hole in the bottom of the gladiator pit, and try to throw each other in, and feel-- for one small moment-- as though we are in the stands.
nemorathwald: (Default)
What commonly causes the bonds of a social group to fly apart like a shattering flywheel? What causes a project's efforts to stagnate in rigidity and obsolescence?
 
I.
 
I will pick a bicycling group as a random example of an activity group, although I have not been in that one specifically. Bike riders can be good and bad or have good or bad politics; and yet I live out my own specific values when organizing the group.
 
Some of them will say, "stop politicizing bicycle outings". And I respond that the personal is political, so it's always political anyway. Our bike group is daily life, and if I'm not going to practice right and wrong in daily life, then where should I? I decline to form a group in which the title contains "[The Name Of My Faction] Bicycling". I will universalize it as a "Bicycle Outing" group, because I normalize my ethics as applying to the whole world, and bicycling is part of the world.
 
The short-term payoff is going on bicycling outings, or whatever else the group is about. The long-term payoff is making the world have virtue and good politics. That happens one group at a time.
 
II.
 
There is a second type of group, centered around how to live. It is not centered around an activity, but only a movement. Nothing else provides the day-to-day motivation to show up.
 
But here's the thing about that form of social organization. All groups have an activity (a short-term payoff) or they dissipate. In a local branch of a movement, the participants will mostly get the short-term payoff of looking a certain way when the other group members are looking, and the short-term payoff of preaching to the choir and "gotcha-ing" each other. The only ones you can influence today, and feel good about it, are the ones who are already part of the movement and listening to you.
 
We will quickly lose all of the people willing to tolerate that environment. Those who continue showing up, consistently tend to make it look like this:
  • The doctrine of Original Sin: your badness is permanent and intrinsic because of your birth, not because of what you have done.
  • This leads to the owing of a debt to the group, which can never be repaid. Goodness must be constantly proved to the group, but can never be settled.
  • Living in a fishbowl. Performances attract audiences, and audiences attract performers.
  • Following certain rules, to demonstrate membership in the group, instead of following rules because of the benefits or harms that result from the rule.
  • Helping each other is re-framed as an obligation, which is depleting, where if it had been framed as an opportunity, it would have been replenishing.
  • Constant distrustful fault-finding. A fixation on our own (and each other's) problems, flaws, insufficiency, inadequacy.
  • Doctrinal purity enforced through vocabulary.
  • Intense shame.
  • Comparison and competition.
  • This leads to a stance of suspicion toward each other.
  • This instills and cultivates social anxiety in a feedback loop.
  • As a result, discussions contain less and less nuance or subtlety.
  • Using the word "unsafe" to mean "uncomfortable". Whatever you want is never more important than another person's "safety", and therefore, your confinement is less important than another's comfort.
This is why you see "church splits" in religious organizations-- a church is a movement group. It's why the Social Media wing of activism turns into a knife fight even more than other approaches to activism.
 
It is not inevitable for these tendencies to take hold in a movement, and many of them mostly succeed in resisting the pull. What I have found, is that whatever the goals of a group, the above tendencies will inhibit the creativity and experimentation crucial to radical social change. And the main way to accomplish experimental or creative goals-- whatever they may be-- is to resist the above tendencies.
 
For more reading on this, see "Joyful Militancy: The Stifling Air Of Rigid Radicalism", by carla bergman and Nick Montgomery.

March 2025

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