History-of-consensus - Revision history

Hd-onions at 18:32, 18 November 2022

2022-11-18T18:32:57Z

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	[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]		[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]

	[[File:2a-communities-no-27Page02.jpg\|thumb\|Pages of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]]		[[File:2a-communities-no-27Page02.jpg\|thumb\|Pages of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]

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	Surely many people in many places at many times throughout history have been concerned about how to make decisions in a way that feels equal and fair for all involved. It goes without saying that there are likely many genealogies of consensus; methods for collective decision-making must have many histories.<ref>To share a couple other genealogies that I am familiar with: the Haudenosaunee Confederacy, once called the Iroquois Confederacy by the French, and the League of Five Nations by the English, is made up of the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas, and was founded as a way to unite the nations and create a peaceful means of decision making. The governance of the Haudenosaunee Confederacy runs on a spokes-council model. Another rich history of consensus comes from the organizing and governing principles of the Zapatistas in Mexico.</ref> One particular history of consensus that I was first exposed to in my late teenage years can be traced through a Christian religious community called Quakers. Founded in the 1650s by George Fox, the core philosophy of Quakerism lies in a devotion to peace and nonviolence, coupled with the belief that God is present in everyone, as a sacred light within each of us, thus nullifying the need for clergy to interpret God's will. This democratic belief in equal access to the divine led to a disavowal of formal ministry and set forms of worship, as well as a rejection of many prevailing Christian hierarchies. For example, even at its founding in the 17th century, women were understood to have equal access to God and could therefore minister to the public and have leadership roles in the community.		Surely many people in many places at many times throughout history have been concerned about how to make decisions in a way that feels equal and fair for all involved. It goes without saying that there are likely many genealogies of consensus; methods for collective decision-making must have many histories.<ref>To share a couple other genealogies that I am familiar with: the Haudenosaunee Confederacy, once called the Iroquois Confederacy by the French, and the League of Five Nations by the English, is made up of the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas, and was founded as a way to unite the nations and create a peaceful means of decision making. The governance of the Haudenosaunee Confederacy runs on a spokes-council model. Another rich history of consensus comes from the organizing and governing principles of the Zapatistas in Mexico.</ref> One particular history of consensus that I was first exposed to in my late teenage years can be traced through a Christian religious community called Quakers. Founded in the 1650s by George Fox, the core philosophy of Quakerism lies in a devotion to peace and nonviolence, coupled with the belief that God is present in everyone, as a sacred light within each of us, thus nullifying the need for clergy to interpret God's will. This democratic belief in equal access to the divine led to a disavowal of formal ministry and set forms of worship, as well as a rejection of many prevailing Christian hierarchies. For example, even at its founding in the 17th century, women were understood to have equal access to God and could therefore minister to the public and have leadership roles in the community.
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	[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]		[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]
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	As it relates to our focus here, this also deeply influenced how communities of Quakers organized themselves. In the tradition of Quaker worship, community members sit together silently until one feels moved to share an insight or message with the congregation. Quakers still use this philosophy for organizational functions too, for business meetings, and social or political initiatives. Similar to a meeting for worship, participants take turns expressing ideas, not necessarily responding directly to one another. Discussion continues until there is a sense that all participants feel agreement about what is to be done, or once all participants can at least accept the direction the decision has taken. Though this is often time consuming, Quakers are invested in consensus because within the origin of its practice is the notion that each of us contains the presence of the divine. As historian A. Paul Hare writes,		As it relates to our focus here, this also deeply influenced how communities of Quakers organized themselves. In the tradition of Quaker worship, community members sit together silently until one feels moved to share an insight or message with the congregation. Quakers still use this philosophy for organizational functions too, for business meetings, and social or political initiatives. Similar to a meeting for worship, participants take turns expressing ideas, not necessarily responding directly to one another. Discussion continues until there is a sense that all participants feel agreement about what is to be done, or once all participants can at least accept the direction the decision has taken. Though this is often time consuming, Quakers are invested in consensus because within the origin of its practice is the notion that each of us contains the presence of the divine. As historian A. Paul Hare writes,

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	As mentioned above, a core tenet of Quakerism is peace, not solely passive in the sense of not engaging in violence and war, but also through actively working to engender non-violence, in a similar vein, perhaps, as other religious groups give alms or engage in community service projects. The post-war period in America was mired in violence and struggle both at home and abroad. The after-effects of the atomic bomb and the rise of nuclear power, the Vietnam War and other US imperialist incursions into East Asia, and the struggle for civil rights, Black power, and the women’s liberation movement saw a concomitant rise in televised and broadcasted violence (and its normalization) within public life in 1960s America. It was in this context that in 1966 a group of activist Quakers founded A Radical Quaker Action Group. Focused primarily on creative, direct, nonviolent campaigns, as a way of making public examples and methodologies for making peace and protesting violence, one of A Radical Quaker Action Group’s key methods was using sailing boats and the distinct legal territory and status of the ocean as a means for sharing aid. In one such action, they sent antimalarial and antibacterial drugs and bandages to Hiroshima, and in a later action they sailed with similar supplies to Vietnam. The idea behind this was to identify means of doing direct nonviolence, not symbolic actions or protests in hopes of changing state policy. For A Radical Quaker Action Group, war was viewed as an inherent aspect of the system of capitalism, and social inequality was understood as a form of violence maintained by the threat of state violence. To work for peace and equality, to abide by the Quaker testimony of peace, one must engage in social change. This was not to say, however, that they did not have creative ideas about how to enact social change. One of their key tenets was the notion of “image defeat.” In addition to the hoped-for impact of direct action, they aimed to create attention-grabbing, imaginative stories and images that would garner outsized media attention, overshadowing or even replacing news coverage sympathetic to the state and state violence. For example, when their boat the Phoenix sailed to Vietnam, it appeared on the front cover of many newspapers, supplanting the image of the U.S. making war with an image of a small group of radical Quakers sailing to Vietnam with food and supplies.		As mentioned above, a core tenet of Quakerism is peace, not solely passive in the sense of not engaging in violence and war, but also through actively working to engender non-violence, in a similar vein, perhaps, as other religious groups give alms or engage in community service projects. The post-war period in America was mired in violence and struggle both at home and abroad. The after-effects of the atomic bomb and the rise of nuclear power, the Vietnam War and other US imperialist incursions into East Asia, and the struggle for civil rights, Black power, and the women’s liberation movement saw a concomitant rise in televised and broadcasted violence (and its normalization) within public life in 1960s America. It was in this context that in 1966 a group of activist Quakers founded A Radical Quaker Action Group. Focused primarily on creative, direct, nonviolent campaigns, as a way of making public examples and methodologies for making peace and protesting violence, one of A Radical Quaker Action Group’s key methods was using sailing boats and the distinct legal territory and status of the ocean as a means for sharing aid. In one such action, they sent antimalarial and antibacterial drugs and bandages to Hiroshima, and in a later action they sailed with similar supplies to Vietnam. The idea behind this was to identify means of doing direct nonviolence, not symbolic actions or protests in hopes of changing state policy. For A Radical Quaker Action Group, war was viewed as an inherent aspect of the system of capitalism, and social inequality was understood as a form of violence maintained by the threat of state violence. To work for peace and equality, to abide by the Quaker testimony of peace, one must engage in social change. This was not to say, however, that they did not have creative ideas about how to enact social change. One of their key tenets was the notion of “image defeat.” In addition to the hoped-for impact of direct action, they aimed to create attention-grabbing, imaginative stories and images that would garner outsized media attention, overshadowing or even replacing news coverage sympathetic to the state and state violence. For example, when their boat the Phoenix sailed to Vietnam, it appeared on the front cover of many newspapers, supplanting the image of the U.S. making war with an image of a small group of radical Quakers sailing to Vietnam with food and supplies.
			<div class="visual-footnote img">
	[[File:1-Phoenix-1967.jpg\|thumb\|Phoenix in Hong Kong harbor, en route to North Vietnam, 1967.]]		[[File:1-Phoenix-1967.jpg\|thumb\|Phoenix in Hong Kong harbor, en route to North Vietnam, 1967.]]
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	A Radical Quaker Action Group eventually disbanded, but their impact reverberated both within Quaker activist circles and more broadly amongst organizations tied to the New Left. Some people involved with these earlier activities were then involved in the formation of another group, Movement for a New Society (MNS). Self-identified as a feminist, radical, non-violent organization, Movement for a New Society was active from 1971 to 1988. With chapters in about a dozen cities across the U.S. and a hub in Philadelphia, the ideas they developed connected with many other activist struggles at the time, such as feminist liberation, environmental organizing, and anti-nuke activism. At its core, the group’s ethos was about sharing knowledge with one another and connecting the internal workings of community organizing with the external goals of these campaigns, through trainings and typical activist organizing, but also by practicing unlearning and doing self-work. This manifested as an ongoing commitment to doing anti-oppression training among them and a study format they termed “macro-analysis” seminars. The purpose of these seminars was to ensure they committed to and made time for study and inquiry, not just goal-oriented aims. Through this community study structure, they could practice recognizing and undoing their own internalized racism, sexism, homophobia, and classism. The macro-analysis seminars and study groups were modeled on extant popular education efforts of the time, especially from the civil rights movement, feminist consciousness-raising, and the ideas of critical pedagogue Paulo Freire.		A Radical Quaker Action Group eventually disbanded, but their impact reverberated both within Quaker activist circles and more broadly amongst organizations tied to the New Left. Some people involved with these earlier activities were then involved in the formation of another group, Movement for a New Society (MNS). Self-identified as a feminist, radical, non-violent organization, Movement for a New Society was active from 1971 to 1988. With chapters in about a dozen cities across the U.S. and a hub in Philadelphia, the ideas they developed connected with many other activist struggles at the time, such as feminist liberation, environmental organizing, and anti-nuke activism. At its core, the group’s ethos was about sharing knowledge with one another and connecting the internal workings of community organizing with the external goals of these campaigns, through trainings and typical activist organizing, but also by practicing unlearning and doing self-work. This manifested as an ongoing commitment to doing anti-oppression training among them and a study format they termed “macro-analysis” seminars. The purpose of these seminars was to ensure they committed to and made time for study and inquiry, not just goal-oriented aims. Through this community study structure, they could practice recognizing and undoing their own internalized racism, sexism, homophobia, and classism. The macro-analysis seminars and study groups were modeled on extant popular education efforts of the time, especially from the civil rights movement, feminist consciousness-raising, and the ideas of critical pedagogue Paulo Freire.

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	MNS had the opportunity to promulgate many of these practices more widely because of their involvement in organizing with the Clamshell Alliance to protest the proposed Seabrook Nuclear power plant in 1977. Due to the collective organizing efforts, 1400 people were peaceably arrested, collectively refused bail, and were then able to use the time held for two weeks in large armory buildings to collectively study, organize, and train themselves, testing many of the methods MNS had elaborated. Since then (and via other routes), techniques of horizontal organizing and consensus decision-making have spread and morphed across various social movements, and more broadly through universities, socially-engaged artistic practices, and many other activist adjacent fields.		MNS had the opportunity to promulgate many of these practices more widely because of their involvement in organizing with the Clamshell Alliance to protest the proposed Seabrook Nuclear power plant in 1977. Due to the collective organizing efforts, 1400 people were peaceably arrested, collectively refused bail, and were then able to use the time held for two weeks in large armory buildings to collectively study, organize, and train themselves, testing many of the methods MNS had elaborated. Since then (and via other routes), techniques of horizontal organizing and consensus decision-making have spread and morphed across various social movements, and more broadly through universities, socially-engaged artistic practices, and many other activist adjacent fields.
			<div class="visual-footnote img">
	[[File:3- Clamshelloct77.png\|thumb\|We will stop the Seabrook Nuke: join the citizen's occupation, Clamshell Alliance, 1977.]]		[[File:3- Clamshelloct77.png\|thumb\|We will stop the Seabrook Nuke: join the citizen's occupation, Clamshell Alliance, 1977.]]</div>

	While it might feel commonplace to say, “let’s work in a horizontal way,” “let’s decide this through consensus,” or “let’s create affinity groups for organizing a multi-part project,” it feels important to trace these genealogies and the histories and contexts that brought us here. In one context, consensus is fetishized as a goal in and of itself, while in another, it is demonized due to the tepid, watered-down decisions it leads to in lieu of complete political deadlock. In analyzing the development of direct democratic structures such as Occupy and other recent social movements, commentators David Graeber and Cindy Milstein have both suggested that “[c]onsensus is both our ends and our means of struggle.”<ref> Andrew Cornell, “[c]onsensus: what it is, what it isn’t, where it comes from and where it must go”, in ''We Are Many: Reflections on Movement Strategy From Occupation to Liberation'', ed. by Kate Khatib, Margaret Killjoy, and Mike McGuire (Oakland: AK Press, 2012), 164.</ref> I am sympathetic to this notion, and I too want to be part of a society that is participatory, egalitarian, and self-organizing. But I think we need to understand consensus as multifaceted and complex, with both histories and contexts tied to these methodologies, worthy of attention and study, not a catch-all phrase and simple concept that can magically make direct democracy possible in and of itself.		While it might feel commonplace to say, “let’s work in a horizontal way,” “let’s decide this through consensus,” or “let’s create affinity groups for organizing a multi-part project,” it feels important to trace these genealogies and the histories and contexts that brought us here. In one context, consensus is fetishized as a goal in and of itself, while in another, it is demonized due to the tepid, watered-down decisions it leads to in lieu of complete political deadlock. In analyzing the development of direct democratic structures such as Occupy and other recent social movements, commentators David Graeber and Cindy Milstein have both suggested that “[c]onsensus is both our ends and our means of struggle.”<ref> Andrew Cornell, “[c]onsensus: what it is, what it isn’t, where it comes from and where it must go”, in ''We Are Many: Reflections on Movement Strategy From Occupation to Liberation'', ed. by Kate Khatib, Margaret Killjoy, and Mike McGuire (Oakland: AK Press, 2012), 164.</ref> I am sympathetic to this notion, and I too want to be part of a society that is participatory, egalitarian, and self-organizing. But I think we need to understand consensus as multifaceted and complex, with both histories and contexts tied to these methodologies, worthy of attention and study, not a catch-all phrase and simple concept that can magically make direct democracy possible in and of itself.

Hd-onions at 18:31, 18 November 2022

2022-11-18T18:31:09Z

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	[[File:4-Consensusdiagram-web.jpg\|thumb\|A basic diagram for doing consensus]]		[[File:4-Consensusdiagram-web.jpg\|thumb\|A basic diagram for doing consensus]]

	[[File:Consensus1.jpg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus1.jpg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]
	[[File:Consensus2.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/~~]]		[[File:Consensus2.jpeg\|thumb\|]]
	[[File:Consensus3.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/~~]]		[[File:Consensus3.jpeg\|thumb\|]]
	[[File:Consensus4.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/~~]]		[[File:Consensus4.jpeg\|thumb\|]]
	[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]
	[[File:2a-communities-no-27Page02.jpg\|thumb\|Pages ~~from~~ 'Communities: Journal of Cooperative Living,' July/August 1977.]]		[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]
	~~[[File~~:2a-communities-no-~~27Page03.jpg\|thumb\|Pages from 'Communities: Journal of Cooperative Living,' July/August 1977~~.]]
	[[File:2a-communities-no-~~27Page04~~.jpg\|thumb\|~~Pages from 'Communities: Journal of Cooperative Living,' July/August 1977.~~]]		[[File:2a-communities-no-27Page02.jpg\|thumb\|Pages of 'Communities: Journal of Cooperative Living,' July/August 1977. https://wiki2print.hackersanddesigners.nl/wiki/mediawiki/images/e/ec/2a-communities-no-27.pdf]]]
	[[File:2a-communities-no-~~27Page05~~.jpg\|thumb\|~~Pages from 'Communities: Journal of Cooperative Living,' July/August 1977.~~]]
	[[File:2a-communities-no-27.~~pdf~~\|thumb\|~~'Communities: Journal of Cooperative Living,' July/August 1977.~~]]		[[File:2a-communities-no-27Page03.jpg\|thumb\|]]

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MaisaMaisa at 22:56, 17 November 2022

2022-11-17T22:56:39Z

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	[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]		[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]

Hd-onions at 20:29, 13 November 2022

2022-11-13T20:29:20Z

Hd-onions at 18:08, 11 November 2022

2022-11-11T18:08:24Z

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	=== On consensus, in two parts ===		=== On consensus, in two parts ===
	<span class="author">Angela Jerardi</span>		<span class="author">Angela Jerardi</span> <br>

	''The following material was originally collected and delivered as a talk, in an effort to do two things: 1) To tell the story of one of the origins of consensus and its role in decision-making through a situated approach, and 2) To share some practical nuts and bolts learnings on how consensus can be put into practice.''		''The following material was originally collected and delivered as a talk, in an effort to do two things: 1) To tell the story of one of the origins of consensus and its role in decision-making through a situated approach, and 2) To share some practical nuts and bolts learnings on how consensus can be put into practice.''

Hd-onions at 17:47, 10 November 2022

2022-11-10T17:47:47Z

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	[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]		[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]
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Hd-onions at 12:31, 9 November 2022

2022-11-09T12:31:56Z

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	<blockquote>“We are so accustomed to majority rule as a necessary part of democracy that it is difficult to imagine any democratic system working without it. It is true that it is better to count heads than to break them… but the party system has proved very far from providing the ideal democracies of people’s dreams.”<ref>This quote comes from the 1945 essay “Sociocracy: Democracy as It Might Be” by Dutch educator and pacifist Kees Boeke. While doing this research I’ve been living in Amsterdam, so it felt important to ground my study by learning about Quaker developments here in the Netherlands. Kees Boeke grew up in Alkmaar, Netherlands, in a Mennonite Dutch Reformed household but later converted to Quakerism. A passionate reformer of education, he founded a school in Bilthoven, and developed a form of critical pedagogy based on Quaker ideas and created the concept known as sociocracy, the theory that all individuals should have a role in decision making. Essay accessed at: https://www.sociocracy.info/sociocracy-democracy-kees-boeke</ref></blockquote>		<blockquote>“We are so accustomed to majority rule as a necessary part of democracy that it is difficult to imagine any democratic system working without it. It is true that it is better to count heads than to break them… but the party system has proved very far from providing the ideal democracies of people’s dreams.”<ref>This quote comes from the 1945 essay “Sociocracy: Democracy as It Might Be” by Dutch educator and pacifist Kees Boeke. While doing this research I’ve been living in Amsterdam, so it felt important to ground my study by learning about Quaker developments here in the Netherlands. Kees Boeke grew up in Alkmaar, Netherlands, in a Mennonite Dutch Reformed household but later converted to Quakerism. A passionate reformer of education, he founded a school in Bilthoven, and developed a form of critical pedagogy based on Quaker ideas and created the concept known as sociocracy, the theory that all individuals should have a role in decision making. Essay accessed at: https://www.sociocracy.info/sociocracy-democracy-kees-boeke</ref></blockquote>
	~~<br>~~

	This quote takes us slightly astray from where I want to go, but it gets us thinking along a helpful track. For one, why is it so challenging to imagine democracy without majority rule? For many of us, the image of democracy is limited to its representational forms—someone else acting on our behalf, our direct role relegated to that of a voter, and the often entrenched non-action, bickering, and corruption endemic within systems built on political parties and coalition governments. The aim of this text is to think democracy otherwise, proposing consensus as a means for doing democracy. [[#WINWIN\|Consensus]] is understood primarily as a method for decision-making, but I want to argue that it also offers a way of organizing methods of thinking and processing in groups that can create infrastructure to develop non-hierarchical collaborations, build community, identify conflict, and gestate shared values and intentions. As community-organizer and facilitator George Lakey puts it, “Consensus is a structural attempt to get equality to happen in decision making.”<ref>Andy Cornell and Andrew Willis-Garcés, “Learning from the Movement for a New Society: An Interview with George Lakey,” ''AK Press'', February 2, 2010, https://revolutionbythebook.akpress.org/2010/02/learning-from-the-movement-for-a-new-society-an-interview-with-george-lakey/.</ref>		This quote takes us slightly astray from where I want to go, but it gets us thinking along a helpful track. For one, why is it so challenging to imagine democracy without majority rule? For many of us, the image of democracy is limited to its representational forms—someone else acting on our behalf, our direct role relegated to that of a voter, and the often entrenched non-action, bickering, and corruption endemic within systems built on political parties and coalition governments. The aim of this text is to think democracy otherwise, proposing consensus as a means for doing democracy. [[#WINWIN\|Consensus]] is understood primarily as a method for decision-making, but I want to argue that it also offers a way of organizing methods of thinking and processing in groups that can create infrastructure to develop non-hierarchical collaborations, build community, identify conflict, and gestate shared values and intentions. As community-organizer and facilitator George Lakey puts it, “Consensus is a structural attempt to get equality to happen in decision making.”<ref>Andy Cornell and Andrew Willis-Garcés, “Learning from the Movement for a New Society: An Interview with George Lakey,” ''AK Press'', February 2, 2010, https://revolutionbythebook.akpress.org/2010/02/learning-from-the-movement-for-a-new-society-an-interview-with-george-lakey/.</ref>
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	[[File:3- Clamshelloct77.png\|thumb\|We will stop the Seabrook Nuke: join the citizen's occupation, Clamshell Alliance, 1977.]]		[[File:3- Clamshelloct77.png\|thumb\|We will stop the Seabrook Nuke: join the citizen's occupation, Clamshell Alliance, 1977.]]

	While it might feel commonplace to say, “let’s work in a horizontal way,” “let’s decide this through consensus,” or “let’s create affinity groups for organizing a multi-part project,” it feels important to trace these genealogies and the histories and contexts that brought us here. In one context, consensus is fetishized as a goal in and of itself, while in another, it is demonized due to the tepid, watered-down decisions it leads to in lieu of complete political deadlock. In analyzing the development of direct democratic structures such as Occupy and other recent social movements, commentators David Graeber and Cindy Milstein have both suggested that “[c]onsensus is both our ends and our means of struggle.”<ref> Andrew Cornell, “[c]onsensus: what it is, what it isn’t, where it comes from and where it must go”, ~~<br>~~		While it might feel commonplace to say, “let’s work in a horizontal way,” “let’s decide this through consensus,” or “let’s create affinity groups for organizing a multi-part project,” it feels important to trace these genealogies and the histories and contexts that brought us here. In one context, consensus is fetishized as a goal in and of itself, while in another, it is demonized due to the tepid, watered-down decisions it leads to in lieu of complete political deadlock. In analyzing the development of direct democratic structures such as Occupy and other recent social movements, commentators David Graeber and Cindy Milstein have both suggested that “[c]onsensus is both our ends and our means of struggle.”<ref> Andrew Cornell, “[c]onsensus: what it is, what it isn’t, where it comes from and where it must go”, in ''We Are Many: Reflections on Movement Strategy From Occupation to Liberation'', ed. by Kate Khatib, Margaret Killjoy, and Mike McGuire (Oakland: AK Press, 2012), 164.</ref> I am sympathetic to this notion, and I too want to be part of a society that is participatory, egalitarian, and self-organizing. But I think we need to understand consensus as multifaceted and complex, with both histories and contexts tied to these methodologies, worthy of attention and study, not a catch-all phrase and simple concept that can magically make direct democracy possible in and of itself.
	in ''We Are Many: Reflections on Movement Strategy From Occupation to Liberation'', ed. by Kate Khatib, Margaret Killjoy, and Mike McGuire (Oakland: AK Press, 2012), 164.</ref> I am sympathetic to this notion, and I too want to be part of a society that is participatory, egalitarian, and self-organizing. But I think we need to understand consensus as multifaceted and complex, with both histories and contexts tied to these methodologies, worthy of attention and study, not a catch-all phrase and simple concept that can magically make direct democracy possible in and of itself.

	==== Part II: Some ideas for doing consensus together ====		==== Part II: Some ideas for doing consensus together ====
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	We need to be able to trust that each of us arrives with the intention of working together. We also need to nurture spaces where all voices are heard and valued. Sometimes there is much to do, long before decisions get made, just to get to a point wherein a community or group of people is ready and able to speak together in that way. This isn’t an effort that can be skipped. George Lakey uses the metaphor of a container,		We need to be able to trust that each of us arrives with the intention of working together. We also need to nurture spaces where all voices are heard and valued. Sometimes there is much to do, long before decisions get made, just to get to a point wherein a community or group of people is ready and able to speak together in that way. This isn’t an effort that can be skipped. George Lakey uses the metaphor of a container,

	<blockquote>“I call the kind of social order that supports safety, a ‘container.’ The metaphor of container suggests that it might be thin or thick, weak or robust. ~~<br>~~		<blockquote>“I call the kind of social order that supports safety, a ‘container.’ The metaphor of container suggests that it might be thin or thick, weak or robust. A strong container has walls thick enough to hold a group doing even turbulent work, with individuals willing to be vulnerable in order to learn.”<ref>George Lakey, ''Facilitating Group Learning: Strategies for Success with Adult Learners'' (Hoboken: Jossey-Bass, 2010), 11.</ref></blockquote>
	A strong container has walls thick enough to hold a group doing even turbulent work, with individuals willing to be vulnerable in order to learn.”<ref>George Lakey, ''Facilitating Group Learning: Strategies for Success with Adult Learners'' (Hoboken: Jossey-Bass, 2010), 11.</ref></blockquote>

	Part of accountability is also accountability to ourselves, to listen internally and openly express our desires (what we’d like to see happen), and our needs (what we must have happen in order to be able to support a decision). If everyone is able to talk openly then the group will have the information it requires to take everyone’s positions into account and come up with a solution that everyone can support. Consensus will inevitably fail if needs aren’t shared publicly or if they are ignored when voiced.		Part of accountability is also accountability to ourselves, to listen internally and openly express our desires (what we’d like to see happen), and our needs (what we must have happen in order to be able to support a decision). If everyone is able to talk openly then the group will have the information it requires to take everyone’s positions into account and come up with a solution that everyone can support. Consensus will inevitably fail if needs aren’t shared publicly or if they are ignored when voiced.

Hd-onions at 14:53, 7 November 2022

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	[[File:Consensus1.jpg\|thumb~~\|class=title_image scriptothek~~\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus1.jpg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus2.jpeg\|thumb~~\|class=title_image scriptothek~~\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus2.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus3.jpeg\|thumb~~\|class=title_image scriptothek~~\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus3.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus4.jpeg\|thumb~~\|class=title_image scriptothek~~\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus4.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

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			[[File:Consensus1.jpg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
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			Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

			[[File:Consensus4.jpeg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
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			[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]

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	[[File:Consensus1.jpg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]~~

	[[File:Consensus2.jpeg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]~~

	[[File:Consensus3.jpeg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	~~Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]~~

	[[File:Consensus4.jpeg\|thumb\|class=title_image scriptothek\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
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	~~[[File:2a-communities-no-27Page01.jpg\|thumb\|class=title_image scriptothek\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]~~

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	~~[[File:2a-communities-no-27.pdf\|thumb\|class=title_image scriptothek\|'Communities: Journal of Cooperative Living,' July/August 1977.]]~~

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	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]
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	[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]		[[File:4-Consensus-diagram_print.jpg\|thumb\|class=title_image\|A basic diagram for doing consensus]]
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	[[File:4-Consensusdiagram-web.jpg\|thumb\|A basic diagram for doing consensus]]		[[File:4-Consensusdiagram-web.jpg\|thumb\|A basic diagram for doing consensus]]

	[[File:Consensus1.jpg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus1.jpg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus2.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus2.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus3.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus3.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:Consensus4.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus		[[File:Consensus4.jpeg\|thumb\|Collected hand-out from a workshop for art and design educators, reactivated during H&D Algorithmic Consensus Meetup, 2021. https://hackersanddesigners.nl/s/Events/p/H%26D_Meetup_1%3A_Algorithmic_Consensus
	Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]		Credits: Workshop: Angela Jerardi, 2019, Hand-out: Seeds for change https://seedsforchange.org.uk/]]

	[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]		[[File:2a-communities-no-27Page01.jpg\|thumb\|Cover of 'Communities: Journal of Cooperative Living,', July/August 1977.]]

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	[[File:2a-communities-no-27Page05.jpg\|thumb\|Pages from 'Communities: Journal of Cooperative Living,' July/August 1977.]]		[[File:2a-communities-no-27Page05.jpg\|thumb\|Pages from 'Communities: Journal of Cooperative Living,' July/August 1977.]]

	[[File:2a-communities-no-27.pdf\|thumb\|'Communities: Journal of Cooperative Living,' July/August 1977.]]		[[File:2a-communities-no-27.pdf\|thumb\|'Communities: Journal of Cooperative Living,' July/August 1977.]]
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	=== On consensus, in two parts ===		=== On consensus, in two parts ===
	<span class="author">Angela Jerardi</span> <br>		<span class="author">Angela Jerardi</span> <br>

	''The following material was originally collected and delivered as a talk, in an effort to do two things: 1) To tell the story of one of the origins of consensus and its role in decision-making through a situated approach, and 2) To share some practical nuts and bolts learnings on how consensus can be put into practice.''		''The following material was originally collected and delivered as a talk, in an effort to do two things: 1) To tell the story of one of the origins of consensus and its role in decision-making through a situated approach, and 2) To share some practical nuts and bolts learnings on how consensus can be put into practice.''

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	* '''Being present'''		* '''Being present'''
	In consensus we all need to actively participate. We need to listen intently to what everyone has to say, while also voicing our thoughts and feelings about the matter. The process should hold space for all involved. This is possible by being present as a listener but also by being open and vulnerable to share and to speak. Being present asks that each of us proactively imagines and seeks solutions that look out for everyone involved.		In consensus we all need to actively participate. We need to listen intently to what everyone has to say, while also voicing our thoughts and feelings about the matter. The process should hold space for all involved. This is possible by being present as a listener but also by being open and vulnerable to share and to speak. Being present asks that each of us proactively imagines and seeks solutions that look out for everyone involved.

			https://drop.hackersanddesigners.nl/17-04-2021-intro-presentation.mp4

	<small>'''Angela Jerardi''' is a writer and curator, arboreal feminist (killjoy) and art school permaculturalist.</small>		<small>'''Angela Jerardi''' is a writer and curator, arboreal feminist (killjoy) and art school permaculturalist.</small>
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