Here is the pdf for the new journal first issue IJFS vol 1 no 1 2019.pdf
Here is the pdf for the new journal first issue IJFS vol 1 no 1 2019.pdf
Dr. Carl Leggo joined the Fearlessness Movement ning (April 24, 2015) a week or so after I put out to a bunch of people on my birthday (April 18) I had started this FM ning in Jan. 2015--he was the 14th member to sign-up, and 5th academic to do so. He wrote one blog in 2018 on his favorite topic "love" and schools: https://fearlessnessmovement.ning.com/blog/carl-leggo-ruminating-on-love-and-schools
He is a significant Canadian educator-poet, departed from his physical form yesterday morning with lymphoma cancer, and an earlier death than one would like; as he had a lot of poetry left in him but his destiny and body were telling him another story, less poetic, less grand, less fun, and much less limiting than the cheers of the human potential movement and new age rhetorics that incessantly call out, and preach, as they do these days-- you can do anything, be anybody (and, live young forever).... I don't think so!
A memorium to Dr. Carl Leggo... mine, but there will be many from his 30 years teaching... so many students and colleagues that loved him and learned from and with him. Let me start spontaneously with my own initial memorium (perhaps, there will be more and some more formal, perhaps not)... I just want to riff here a bit:
I met him first on UBC campus in his office, led by the contact given me by a professor who said, "You should meet Dr. Leggo?"; the meeting was all upon my initiative going to grad school in Adult Education (a masters) because I was looking for a supervisor for my thesis in the fall of 1998. Expecting good things, he turned me down and said he was already too busy, and he wasn't totally best fit, for what I was into--that is, the study of conflict and its influence in education and society in general. I was going to write a critique is all I knew. How we handled conflict in society I thought really stunk! He didn't disagree but it was not his cup of tea.
Not always to my liking (I have my critiques), Leggo was (still is) all about bringing "love" into curriculum and pedagogy and graduate research--and love of language into education and life, in the largest sense. A new book dedicated to him and his work was created by some UBC colleagues etc. and his favorite picks--all while he was in cancer treatment--and, just in case he didn't make it. They wanted to honor his years of contribution. I heard about this book from my partner Barbara Bickel, also a doctoral student of Carl's at one point. The new book title:
Leggo was my doctoral co-supervisor (with Karen Meyer) at UBC Education (2000-03). I remember he gave me the bad news I didn't get accepted into the program. I phoned back later and challenged that. I thought I was a perfect candidate. He rethought, and said, okay then. Years later, a fun memory of him asking me to take him to the UBC book store art section and help him buy a bunch of visual art supplies because he wanted to learn to use those materials more with his work and he was so inspired by my art and how I had turned my cubby-hole graduate student office into an art studio for my research. He apparently never did much with all the art supplies, but we had fun buying whatever without caution to how much things cost. That's an artists fantasy...
He was the second (and only seriously interested) academic in the field of Education to endorse and study my first major 'real' book The World's Fearlessness Teachings: A Critical Integral Approach to Fear Management/Education for the 21st Century (Lanham, MD: University Press of America/Rowman & Littlefield, 2010). He made sure UBC Education library had a copy for future teachers.
I kept up email correspondence with him for 15 years after I graduated from UBC. He usually always replied to the writing I was sending him, and always encouraged me. I eventually was angry enough to push him to do more than respond on emails and he decided to take on reading my 2010 book and then riff off from it and explore "Love" and "Fear" more specifically, which he did and published that in 2011 in a Canadian curriculum journal, the piece entitled: "Living Love: Confessions of a fearful teacher." (Leggo 2011 Confessions.pdf). I see he picked this article to include it in his last anthology book: "Storying the World"... There's nothing like a good confession, and I suppose I was looking for it from him all those years of corresponding. He admitted in this article two things: (a) my book was an important book for all educators to read and study, (b) thinking through much of what I was saying in that book impacted him to look more honestly... and, his long pursuit of love, he admits, was motivated mostly by fear, which he had not fully realized until he did this inquiry--which, for me was a collaboration project... a coming full circle where not only he was the mentor for me (and others) but I was the mentor for him (and perhaps others who'll read his confessions article)... For further advice on confessions, e.g., see the big A. A. Blue Book: "Step 4: Make a Fearless Moral Inventory...".
My favorite quote (I subversively recorded) from him came during one of my doctoral research committee meetings, when he jumped into the conversation around my work and blurted out: "It is really terrifying to look at a fearless organization." [meaning, in context, he was saying, it was so contradictory to his entire way of understanding and experiencing most of academic and other institutions in society, to imagine what it would look like to have a fearless organization] (quote cited in my dissertation (p. 6), Fisher, R. M. (2003). Fearless leadership in and out of the 'Fear' Matrix. Unpublished dissertation. Vancouver, BC: The University of British Columbia. During my performative defense of the dissertation, and the first UBC 'outside' reviewer spoke, and castigated my entire dissertation (pretty much), Carl followed with my defense: "Now, [long silent rumination], this is a really complex text." [thanks man!]
I got up at 4:30 am and had powerful dreams of being back in the forests of British Columbia. Barbara had a dream with Carl also this night... so, I decided to write this memorial piece and when I went to my filing cabinet what popped out for me was a paper I had written in my doctoral studies years, which in some ways was influenced by my encounters with Carl and one course I took of his on narrative writing/inquiry in research... it stimulated my creative self to stay alive, to keep the artist in my academic work... and, so I'll just let you read these three scanned first pages from a paper I wrote for Dr. Elvi Whittaker, an anthropologist (course instructor for EDCI 572 on Critical Ethnography) in which I wrote fictionally a dialogue, something I love to do, as I wrote to Dr. Michael Taussig (anthropologist) whom I had been reading with some fascination in my doctoral research; but I really wanted to go into a deeper communion with Taussig and his ideas, and about the academy (my critique) as well... here are the three scans... and, for Carl, if you are bored wherever you are, you may want to have a read of these yourself and feel free to send me feedback in a dream...
"... the ground of imagination is fearlessness." - D. D. Prima
I would add to this poetic line, from a powerful women beat poet from the 50-60s who broke out of the 'boxes' and... made a great impression on the world... she is still writing... I would add to her above line "the ground of critical imagination is fearlessness"... because that contradicts the imagination of the masses... and, that is an imagination based on fear -- a fear-based hypnosis that captures the young child's imagination early in life and shapes it and locks it up in a room until it can be totally appropriated and domesticated, just like in many places in India, especially Muslim girls... they are kept locked up once they hit menstruation (puberty) and are domesticated, taken out of school often... especially in the lower castes... and, are made slaves (see documentary film called "Salma")... I think the American poet Prima knows this oppressive way of life, perhaps more subtle in North America than in India, yes, but nonetheless... without the critical imagination essential to the full growth of the soul and true freedom... a society is doomed... Yeah, to the poets!!!!
At the end of 2018, you must have evaluated and reevaluated yourself to know your performance appraisal. Since you cannot correct the past but make a new beginning you decided to make a better tomorrow for yourself, thereby saying, in 2019, I will do this and that. A strategic planner ought to have a good To-do list for the year. This list serves as a set-out goal(s). Each of the goals should be guided with policies characterized by cardinal plans. Without that, it will end as a wish.
Now that we have entered the quarter of the year 2019, you ought to know if you are on the right direction. Hence, making a deduction on whatever you do. If you are not doing well, you can restrategize. Although there is no time wallowing in failure, you still have time to succeed perfectly well.
Be guided by time. It is good to make connections but try and maintain your relationship. Do not make too many friends so as not to import those who see your principle or way of life as a pompous character. Those set of people always want you to while away your time in the name of giving them attention.
They don't know that proper attention is given when you have a proper foundation to make ends meet.
You need a supportive friend male and female who share in your positive ideologies.
Be courteous, responsible and responsive in all that you do, knowing fully well that what your critiques and failure are to succeed in the positive direction. The means justifies the end because, as a being in the cosmos, it behooves on you to live and lead your life for tomorrow or repercussion sake.
It is March, where are you matching to in your life? Backward or Forward?
I have been slow in researching the ways females (women) come to understand fear (and fearlessness). I have published a technical paper on the topic in 2013  and I have just recently completed a two part series of FearTalks with a Ph.D. candidate Nicole Rallis and Dr. Barbara Bickel on this topic, including how it relates to women's bodies, feminist spirituality and caring and so I encourage you to check it out: Part 2 Part 1
Fisher, R. M. (2013). Females and fear: Contributions and challenges. Technical Paper No. 49. Carbondale, IL: In
Search of Fearlessness Research Institute. Tech paper 49.pdf
Just finished my Part 2 Video doing a fearanalysis of Marianne Williamson's campaign so far: https://www.youtube.com/watch?v=CHDlATRUYLM
The Marianne Williamson campaign-- questions are being asked as in this Forbes magazine article on MW... [see also my blog a few posts ago on this ning]
Warrell, a fan of MW, asked (as many will) in this article ending:
"Will love win out over fear in a political system that seems to so richly reward those who are most masterful in manipulating fear in their favor? Time will tell."
ALSO, my daughter (Vanessa) interviewed in a podcast Marianne in 2012, well worth listening to: http://www.poetic-justice.ca/for-the-love-of-social-change--interview-with-marianne-williamson --at one point Marianne says, "forces of fear are intensifying; forces of love are intensifying" -- sounds a lot how I think too but my philosophical and theoretical frame looks at this as forces of fear/fearlessness are intensifying...
As founder director and main instructor of The Fearology Insitute, I welcome you to check out the higher education online program and courses. TFI started in July 18, and will soon be finishing up the first course with five students from around the world.
I have created an introductory video on TFI and have attached the TFI Becoming a Fearologist July 26.pptx of all the details of how TFI runs, the courses, the value of courses etc. I look forward to hearing your interests and questions.
The world is ready (or not) for a new breed of fearologically intelligent thinkers and practitioners...
Contact me for an application form: r.michaelfisher52 [at] gmail.com
This comes from a website (endorsed by Ken Wilber and engaged with Wilber's work/teachings): https://superhumanos.net/
Although I have long followed developmental theories which make these kinds of proclamations (data summaries) about % of people at various levels of development on the spectrum, my experience shows these are highly inflated numbers used typically. It may be valid that research testing shows cognitive grasp of say some new stage of development (e.g., "self actualization") --but reality is, with all the cultural barriers and the pathological and dissociative aspects in most individuals, there is a big difference to actually be able to center one's self-sense and operational values and behaviors at the new level in a deep coherent consistent integrative way--so, my estimate would be more like 0.5 % actually are living fully as "self-actualized."
You've heard of wet-nurses... well, then imagine wet-thinkers... and,
In this blog I wish to introduce to the world a new kind of thinker and thinking--I'm calling "Wet-Thinkers 31" --a group yet to evolve but there in the waiting, because our world today is in such crises (and lots more to come)--that a new "fearless thinking" and thinkers of great critical capacity and creativity are required.
Where did this strange name come from? Wet-thinkers offer wet-thinking! That came from the hypnopompic state of trance-based learning that took place last night in bed. I first had a dream that I was watching a photocopy machine or printer producing sheets of paper coming out that had in big black type "BABY BOOMER" and I thought that was interesting messaging (as I am a 'baby boomer' born in 1952; and, it so happens that Marianne Williamson is also a baby-boomer; see my prior post)-- then out came the next sheets and they read "BABY THINKING" and that really caught my imagination. I awoke and in a trance state (the hypnopomic) 'in between' consciousness not asleep and not awake to the normal light of day--I layed in this state for a long time and thoughts started to associate and elaborate and soon I came to the analogy of what the world needs now (and, what I have to lead) is a new kind of "Baby Thinking" but what came to me for various reasons was an even better, more appropriate term for the times we are in and are going into as humans on this planet--and, what emerged was wet-thinking as a play from wet-nursing. It was perfect!
Wet-nursing is the (very female) orientation to the future that I believe the world quickly has to shift to or things are not going to turn out well at all. Wet-nursing is an orientation of unconditional gifting of one female (mother) to another female (mother) because the one is willing to nurse their child (temporarily or until weaned). This is breast milk gifted because... because the child requires a good future. Breast milk, either from the original mother, or from the wet-nurse, is the future!. It is white, thick, rich and full of all the ingredients and immunological properties for true prosperity for new life to flourish. Wet-thinking is likewise, a gifting of nourishing that is the future--the future right now! An idea of wet-thinking is an idea of a good future-life now which makes the future--as sustainble because of the TRUSTING gift of fearlessness that a mother and/or wet-nurse passes on automatically, for they are mothers. The concrete aspects of this gifting and wet-nursing are also metaphorical of a new female (mothering) way of relating to all --and, through wet-thinkers there is future-thinkers being raised and nourished and flourishing with ideas that make the next 1000 years a reality of goodness for all children who are exposed to this wet-thinking. So far, mostly, men-thinking is not wet-thinking but dry-thinking. I'll let you play with that metaphor and the unbalanced direction and unsustainability that latter type of thinking has taken us to... a 'cliff' at the end of the dead end... not much of a future--and, a threatening future to worry about and that's what is on the mind of just about everyone these days everywhere in the world. Be it nuclear war threat, climate change and global warming etc. The Anthropocene era is now fast becoming the Worry-scene era. A world of dry-thinking has left us bereft of the gifting of the wet-nurse (thinking)--the feminine, female, mothering love--which, I reframe as a wet-thinking that is a fearless leadership towards and into and with the making of the future now.
WET-THINKING 31 ... what is that? It is a project, a group consciousness, that thinks now for the next 1000 years, that's where 31 comes from in this name, it is the addressing of the now for the 31st century--that is the kind of qualitative shift, to get us beyond the 21st century thinking (mostly dry-thinking of the future)--and, it is a kind of gifting being that is called for that senses the future in the same way that the wet-nurse does not think of death when they give milk to another's child--they do not think that I'm giving this milk but it really won't help and the future is going to be deadly sooner than later. Yes, of course we all will die. But that is only when you think in dry-thinking of the isolated individual body of a child--they are also a soul and part of the World Soul--of the total collective and the eternal. That's a healthy whole systems kind of thinking and the wet-thinking is when we gift our thinking today as adults (or anyone) to the next generations for 1000 years (symbolically, much like the Indigenous tribes that I have heard posit the ethical basis of thinking and acting now with the thought of what impact it will have on 7 generations)... I also like the number 31, for so many reasons, not the least of which on Oct. 17, 1931, an esoteric group (of wet-thinkers?) emerged in New York City and started The League for Fearlessness, if you believe it or not (yes, I have the brochure they wrote then). This group seems to have disbanned but their vision, at least for me, has not disappear, and I have not abandoned the "Fearless Society" and "Fearless Age" (as Desh Subba called it)... an age of the future, in say 1000 years is our aim for acting and thinking today.
Do you get the idea? Do you get the vision? I realize I am barely describing the dream-like vision and qualities and some sense of what this aim is... but if you take time to contemplate the beauty so natural of wet-nursing as an evolutionary phenomenon found in many mammal species (perhaps?) but at least it is know for humans from the earliest records of history--women did this kind of thing--as a gift--the milk of life passed on and the future made for a child in this goodness in the now--as offering that flourishing.
THE PROBLEM--is a FUTURE OF FEAR--that ihas tainted 'the milk' of the societies of the 21st century (and long before that)... where, when I listen to political leaders, and I listen to the population (e.g., in the Alberta future discussion last night on CBC TV)--it was so apparent that the premier Rachel Notley, the panel experts on the economy and and the audience--they are all coming from so much fear of the future --that is, the economic state of Alberta which is spiraling precariously and not bringing forward the 'growth' and 'jobs' for a stable future. People are suffering. Yes, indeed. But the world is suffering too. The dry-thinking, based on fear of the future tomorrow... short-term, really was so evident and WORRY (deficit, shortage, greed)--seemed so much a part of self-preservation thinking that poured out of the auditorium and all the world could watch this tv show--this stage of Fear's domination. It is understandable fear--sure. But it is so typical of today, where the future is now seen as so threatening on so many levels, including the problems in Alberta around oil and gas, energy, and sustainability and diversification needed in the economy. But what I saw in that room was a dark swirl of lack of vision for the 31st century. A wet-nurse was needed--but on the thinking level--on the creative imaginary level--and, there was none to be found in that room of folks grappling with are they going to make it in the next month, year, maybe 10 years... the future vision of goodness of the wet-nurse gifting was not there. If I was a young child or even a teenager sitting in that room listening to all the adults and the leaders of those adults--what would I pick-up? I'd pick up everyone is trapped in worry (some trying to be hopeful)--and, I saw not the spirit of Fearlessness--not the 31st vision and aim of a peoples who are there looking to create a world that is 1000 years from now. I saw people trying to keep the status quo--which, has already well been proven to be dysfunctional and inflated and out-of-touch with reality--and certainly out-of-touch with the laws of Nature and wet-nursing gift economies which bring flourishing to the environment (future) that we are gifted now. I saw no sacredness. And the so-called "Indigenous" young man on the panel seemed not to be able to say anything important beyond the dry-thinking of all the rest.
It's nothing to blame anyone about. This is my critique. I'm glad they were in that room doing what they were doing. But they now need to re-think what they were thinking and saying, and ask themselves: If a child or teen were in that room, what inspiration, what fearlessness would they see? What are we really offering to young people, to the future, when we are so worried about the future it captures us into fear-based thinking and energies that are barely anything I would want to share and 'dump' on the next generation--on the baby. This is not 'good milk' that was passed on. I say that from the point of view of being a Wet-Thinker 31. I invite you to also become one.
[Note: Wet-thinking is my latest feminine, matrixial, way of conceptualizing thinking and teaching thinking in our educational systems and in general socialization. I am a professional educator, and a couple of years ago I published an article that introduced 500+ ways of thinking about thinking--essential to a truly holistic-integral approach to the future. Young people deserve this kind of expanded thinking--beyond worry and fear and mistrust of the future. See:
Fisher, R. M. (2017). Two hands, two decks, and a theory: Expanding thinking vocabularies of learners in the 21st
century. Journal of the Canadian Association for Curriculum Studies, 15(1), 6-16.
note, as well, my dissertation was on "fearless leadership" in education and beyond... and, that was in 2003, when after the 9/11 tragedy and the worse post-9/11 aftershocks and changes in governments and people's future imaginary--there was a need to call out for "fearless leadership" ... and, so, you can see I have been on this for awhile... see:
Fisher, R. M. (2003). Fearless leadership in and out of the 'Fear' Matrix. Unpublished dissertation. Vancouver, BC: The University of British Columbia.
"Emotional civil war" ... a very interesting (?) campaign quote... and, what does she really mean by this? And what is a fearologist's perspective of her rhetoric, intention, and potential for presidential victory and/or at least influence in American culture and politics. See my new youtube video on "Ethical Leadership: Marianne Williamson"
In the INTRODUCTION of Fisher & Subba (2016), p. xxxi , you will read a philosophy of fearism (and fearlessness) perspective on Marianne Williamson, and you will see that I have (in particular) been following her philosophy and social media following for a long time. She is a close friend with the media star Oprah Winfrey, and many others (see picture below on this webpage of FM ning). In that Introduction, Subba and I ask : "WHY FOCUS ON FEAR, NOT LOVE?" and then we begin the chapter with a quote from Williamson:
"Crossing the bridge to a better world begins with crossing a bridge inside myself, from the addictive mental patterns of fear and separation, to enlightened perceptions of unity and love. I have been trained by the world to think fearfully, and today I choose to think with love." (from A Year of Miracles), and, many of you may or may not know that she is a 'big' promoter and teacher, supported by A Course in Miracles movement. In this spiritual movement "love" is placed as the answer to "fear" and all of our problems. The dialogue between Subba and I now moves on in the Introduction to show how unreliable, if not distorted, from a fearist perspective, this emphasis on love is the answer approach to personal and world transformation. We risked to critique, in a mild way in this chapter, a person (and ideology), who is now running for the 2020 American political presidency under the Democratic party. She is a populist leader, with no experience in politics per se, althought a few years ago she ran for a local congress position in California but never made it very far. Now she is going for the 'big' position. It will be interesting to watch, but more importantly it will be interesting to see how her work (as part of the Fearlessness Movement) will emerge on the 'big' stage of American politics in a time of crisis.
I for one, will keep analyzing her work and offering her and her supporters ideas of how to better bring about a challenge and intervention to disrupt that problem of being (in her words) "trained by the world to think fearfully"... and, challenging her movement to look at fearism and fearlessness to better inform their own philosophy and politics.
1. Fisher, R. M., & Subba, D. (2016). Philosophy of fearism: A first East-West dialogue. Australia: Xlibris.
ADDITIONAL NOTE - M. W. is also an endorser of one of my favorite philosophers Ken Wilber, for e.g.
OH, interesting The Washington Post (a rather conservative major newspaper in USA)... wants to spin the story of MW's campaign in the ruts of the traditional right winger folks like Dobson's "tough love" pitch for parents, which a lot of people bought hook line and sinker back 30 years ago... and, also if you see the headlines (below) on The Washington Post interview (and the photo shoot which really is a 'joke' and 'play' on MW, not taking her really seriously)--and, then you get the headlines... which one thinks she is again being played with by this media journalist and well... you can make up your own mind... I'm so skeptical of who is behind these newspapers--owned by a handful of the very elite she criticizes :
[Peele talks about miracles] [a small excerpt from her text for this article, which I nearly gag on]:
2019 Fearlessness Teacher, [an interview of R. Michael Fisher, by Kevin Barrett of Truth Jihad Radio at
Jan. 26, 2019. Then in the final half hour R. Michael Fisher, author of Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer joins the show. Michael recently wrote me:
Hey Kevin,… wanted to let you know I have responded on a 26 min. video https://www.youtube.com/watch?v=_kuEEJltp0o to the “stand off” between Nick Sandmann (16 yr old white Catholic student) and Nathan Phillips (Indigenous elder) in Washington this past wknd… a viral spectacle event that needs to be brought into an educational context of higher grounds in learning about fear and fearlessness and their role in this world… hope you can take a peek at this and feel free to pass it on to others who might be interested in a fearanalysis of this event … -thanks, -M.
[Interview with RMF begins at the remaining 26:43 min. point of the full 90 min. show]
Bio: Dr. Kevin Barrett (KB) is a left-leaning Muslim anarchist, Ph.D. Arabist-Islamologist, holds advanced degrees in English Literature, French Literature, and African Literature, and is the author of multiple books which deconstructs the "war on terror". Dr. Barrett has been a Muslim since 1993. Blacklisted from teaching in the University of Wisconsin system since 2006 for questioning the events of 9/11, Dr. Barrett now hosts radio shows and is a public speaker.
KB: What’s a “Fearlessness Teacher”? Sounds like a great concept because, as we’ve been discussing it seems like people are being paralyzed by fear. How do you teach fearlessness? If you could patent that and put it in a medicine bottle and put it out there that’s pretty much what we all need. So, let’s get into it right now with R. Michael Fisher. How’s it going?
M: Hi Kevin. Well, there’s a notion that you’ll see every once in awhile in the literature, I just was reading a quote: “Fear is a disease of the mind, just as cancer is a disease of the body. And you know that has been around as a discourse or way of thinking about and imagining fear for quite awhile, and certainly the Western world. And so one of the things in my investigations on fear which started back in 1989 systematically, was that I found the Eastern views and then later I found that the Indigenous views don’t quite use that same kind of language, like “fear is a disease of the mind” and so on, it’s very catchy. And there’s no doubt some truth to it, Kevin, but I found it is a more nuanced game and so it’s a little harder to put in a bottle
KB: Interesting. In Islam of course, we want to inculcate [Arabic term] which is sometimes translated as pious God-fearingness, others would translate it as God-consciousness but there is an element of awe-struck, call it fear if you want but it is really a lot deeper than ordinary fear when you are dealing with [Arabic term] but we’re not really supposed to be dominated by our petty egotistical fears. That’s what we’re trying to get rid of as we overcome our ego, the evil- side of our ego, the ego that orders or commands evil. Do you see it that way? Our desiring egos that often desire things that are not so good, are the source of the lower consciousness out of which fear sort of operates?
M: Yeah, so the way I would look at that is that there’s a spirit of fearlessness in the world. I start with that assumption. What is that spirit of fearlessness? I start with this dictum, and this again comes from a lot of reading and thinking that when fear appears, which it will, so does the spirit of fearlessness with it. Which is sort of like that arising possibility of handling, managing and self-regulating fear because no organism wants to be in fear for too long. It’s just not healthy for the body right, it’s like distress as it starts to cause breakdown of the system.
KB: It’s like fight-flight response with all the adrenalin?
M: Yeah, That would be the sort of easy one that we recognize, sort of gross in a way, because it’s so powerful when you get that adrenalin hit, the flight-fight response and/or freeze and so but what I was interested in looking at is that ego is involved because ego is part of consciousness development. We start with a pre-egoic structure of consciousness, you could say, before the self is fully developed, so very early in life, and then the ego starts to develop and the it gets very attached to many things, and many traditions talk about the attachment of the ego as the real problem not the ego itself. That’s where you get this fear-based self-defensive always trying to maintain your self-esteem and trying to maintain that self-esteem within a particular mileu of a culture or a social structure....
KB: This sort of leads us to that topic of the confrontation on the national mall between the white high school kids the Native American elder with the drum.
M: Yeah, it definitely does and I call that in my classification system, along the spectrum of the spirit of fearlessness, there’s a spectrum, that one of the first stages is “No Fear” and that’s to me that stage basically before you are born, before you come out into the world and get your umbilical cord clipped and somebody puts you over here and all of a sudden the world’s cold, there’s bright lights and big noises so then we start entering the fear. So that first response to fear, via the spirit of fearlessness is what I call bravery. And that’s how I classified when I looked at that tape over and over again of this Catholic high school boy confronting the Indigenous person and I said wow, what a great example of bravery but I want to just add the nuance, like all things, good things like the spirit of fearlessness it can be twisted, it can turn into a more pathological and/or immature form. And so the bravery that was really arising, was because he [the Catholic youth], this is my definition of it really, Kevin, bravery is when you sort of do things that you aren’t really planning or expecting to do and you just happen to be there in the right place and the right moment and something comes out of you and you do it, some sort of very brave act. However, later you look back and say, and actually this young man said this in an interview, I kind of wished I didn’t do that, like I kind of wish we would have backed-off and went our own way. So he did it, why? Because of the environmental condition of social reinforcement or positive reinforcement....
KB: So let’s get empirical here about what your interpretation is of sort of what really happened here. So, the original assumption, when people saw this picture or brief video, was that they thought that this gang of Trump loving high school kids had sort of surrounded and harassed the Native American Elder and had gotten in his face and he responded by just drumming. Which makes him the hero and the white Catholic school boys are the bad guys. But then it turns out that the Native American guy had actually gotten in the face of that white kid, he approached him drumming drumming drumming up to his face and the white kid had just not backed down and just stood there. Which my first hour guest Kevin MacDonald sees the white kid as being heroic. But to me this is kind of an interesting confrontation of these two sides that are confronting someone that they find, perhaps, fear-inducing and that they don’t understand and in a sense they are both heroic. They are kind of just standing there and not backing down, doing their thing. But at the same time there’s kind of a problem in that their not communicating empathetically and rationally, their coming out of tribal egos, so what’s your interpretation?
M: I think that’s a really good point, that they did both move into bravery for various reasons and so we could analyze that but what I was then interested in was when does bravery move to courage or courageousness? And even a moral courageousness? And then when does courageousness move into fearlessness? And this is what Four Arrows and I, from the Indigenous perspective he studies, is what is that shift? And what I would say the big shift of difference was that the young man, he’s basically got all his guys cheering behind him, you know 200 or whatever, so he’s going to be heroic in that moment in what I’d call bravery. But not necessarily he took a lot of time or thought to think internally and develop this kind of moral courageousness that could take him to a possible point of fearlessness, which in fearlessness the whole motive is then to connect to make a connection in relationality in a communication for higher possibility for higher integration beyond those egos, beyond even those ethnic, cultural backgrounds, value structures, left – right, whatever it might be, secular or Christian vs. Indigenous etc. And so I think the Indigenous elder was in quite a different positioning, even though he stepped forward he felt he needed to do this and he was moving toward he thought was probably the higher moral ground and I would say that was fearlessness because he stayed in the communication of connection to his ancestors and a spiritual sacred song. And that song was a song basically of, yes, we’re here to resist oppression but also here to connect and create unity, and he actually said that at one point. Connect-unity. This is a song of unity that I sang. Well, the young man did not have all that thought going on, he had a lot of adrenalin and a whole lot of adrenalin behind him. It makes sense, it’s kind of like the sports team, it could be war team ready to pump themselves up to get ready to go out and do the heroic battle.
KB: Interesting analysis. I think the Native American guy, the drummer, said, that what he thought he was doing was protecting these black Israelites or something there was kind of a hand-full of these young black who were caught on video yelling insults at the white high school boys but of course they were grossly out-numbered by the white high school boys and so the Native American guy thought he was protecting those black guys. So it’s a very interesting kind of situation where it’s not that clear how it developed. It’s not like an obvious good guys vs. bad guys or aggressors vs. defenders kind of situation.
M: And that really brings me to, I think it is great to discuss this on media itself because of what media does with these kinds of spectacles. I mean I am saying it is an important spectacle but if we just stay with the spectacle of who’s the good guy, who’s the bad guy, who’s the real hero, who’s is not. Well, those are really ancient very simple binary narratives of what is going on. And what I was much more interested in, and that’s why I am glad to talk to you on air about this, what do those kinds of narratives and discussions, if you just put all that media together in one big ball, I look at it from my point of view as a fearologist, and I call myself that, self-defined, is that I go, the level of conversation about understanding fear and this path that I’ve arced out from bravery to courage to fearlessness and even to fearless at the highest level of maturity and consciousness. It just shows me that we don’t have a vocabulary for it in the West, is my argument, and that is what my work is about is trying to get more discernment about when is it bravery, when is it moving to courageousness, when is it moving to fearlessness? And again, it’s not like that’s good and that’s bad it’s like it’s actually developmental and that’s the discernment I think we need, is we need to see the developmental differences and then we need to teach that. Those young guys, I’d love to see them have a curriculum that actually helps them understand the nature and role of fear, how fear becomes part of a psychological, biological complex and then is also a part of a cultural and political complex and the history with it. And then how is that different than say to the Indigenous perspective and how they’ve come to understand fear. And, what I wanted to say right at the beginning is that the Indigenous Peoples, as Four Arrows and others have summarized in general, and Indigenous perspective, not to disrespect the diversity and differences in Indigenous Peoples, but fear is seen as the opportunity to a higher virtue. It’s the opportunity to practice a higher virtue. And you can see that right, it’s even in the West, in the more dominant culture of yeah it’s good to be courageous, we generally think that is a cool thing to be heroic but what we don’t understand is that that is not the end of the road. That’s not the end of the developmental spectrum, that I’m speaking to. That’s why I think we need to bring in this language of Fearlessness and even Fearless. I arc that out in my writing and research.
KB: Very interesting stuff. Abdul Arif Muhammad in the ½ hr before you were on said that he thinks the war on free speech, which is what I talked about with Keven MacDonald in the first hour, is driven by these false flag events, and war-trigger events, that put us on a war footing and made us feel like we were under attack, 9/11 of course being the classic example, but just hard-wired the average American’s nervous system to be much more fearful. Martha Stout, has written a book called the “Paranoia Switch” in which she cites research that about ½ of the population of the US developed clinical post-traumatic stress disorder [PTSD] from watching those 9/11 images on television, so talk about a jolt of fear to the nervous system, 9/11 probably impacted the human nervous system more than any other event in history. And that fear that was intentionally injected into the world, and especially Americans on 9/11, as part of this very carefully thought out orchestrated false flag operation set the stage for the police-state, the fear-based police-state we’ve been living in ever since. When you go to the airport and the color-code for terror is up to Orange and been color-coded for Orange now for years if not decades; I can’t remember before we were living in a state of permanent Orange fear-color-coding. So, I think that your work on fear is probably more timely than ever, unfortunately.
M: Yeah, unfortunately. You know I was just talking to a Canadian friend, I would call her a liberal friend, very intelligent lady, and I was saying I’m trying to develop this program to make people more aware of how fear rules and controls our life, again, not just in a psychological level but sociological, political, historically, and that we could move from this notion of a culture of fear to actually bring in a vision and imaginary for a culture of fearlessness. What would that be like? So, I was talking to her just briefly on the phone and she said, well I don’t think most people actually think that fear rules their life. And I had to stop, and thought, if I was living in America, which I was in the last 9 years, before last year, I don’t think an American would say that so readily. And I thought is that part of being the Canadian, we’re neutral, quiet and hide, and I’m a Canadian, I live in Canada right now, and I just thought I think there is a huge difference between Canadian perspective and awareness and I actually think it is actually a bad thing in the sense that I think Americans are at least much more woken up, sorry you had to go through that guys and folks, you know the post-traumatic stuff but you know that’s the wake-up, that’s the symptom arising for the new possibility. So, if I go back to the Indigenous perspective, that wake up that post-traumatic we can look at it as all negative, negative, negative, that’s a typical Western clinical view, and then we can look at it as “whoa!” This is actually in the Indigenous perspective, the door way the possibility for this new [level] trajectory of the spirit of fearlessness, that arises in all that intense fear. So, when I see someone like that Indigenous elder drumming in a very heated, very potentially dangerous situation, and he said I’m afraid, I’m scared, like I was scared going out there—but he took a positionality of unity and utilized that fear in the virtue of both courageousness in a moral sense, and I would say onto the gift of fearlessness because really, I said to my wife, you know why those young guys are having so much trouble with him is because, they were so anxious, so anxious because they didn’t know how to code. They didn’t know how to communication code with this drumming scene from this Indigenous person, more or less, they tried to sort of dance a bit, they clapped a bit, you could see they would try and get into it. But then they got more into the jeering and the making fun of and I said that’s the moment they don’t understand where this is going. They actually don’t understand fearlessness and that’s very typical because they’re not educated to do so. Something like that would be my hypothesis.
KB: That’s a really interesting analysis. It departs from the partisan take on this...
KB: Where you have the certain sort of Left anti-Trump side that’s totally demonizing the kids and making the Native American guy out to be totally the hero, versus the other side, Kevin MacDonald seemed to see it pretty much the other way. I like your take, seeing the overall reactions from both sides and the fear and fearlessness, overcoming the fear, from both sides. That’s actually a much more interesting, and probably more accurate, way to look at it. It reminds me, of what you are saying about needing that injection of fear, having to go through that PTSD, actually having benefits, for US Americans. That reminds me of the plot line in “V for Vendetta” [movie] which is really about the female character EV getting over her fear. When the film opens she’s about to be raped by vicious goons from the National Security State, set up on the back of a 9/11 style false flag, and she goes through all this horror and trauma and emerges being trained in fearlessness by the comic book hero V. That film is about, what it is of course a dream-like meditation on the American people being traumatized by 9/11 and then hopefully waking up and becoming totally fearless and having a revolution. Of course, it is a dream fantasy and unfortunately that revolution hasn’t yet happened in reality but it’s a pretty good wish-fulfillment fantasy. So, yeah I think that trauma is there, it’s not just a crippling thing, trauma can also be a way to get over fear and get into that state of fearlessness and do great things. It seems like that is where your work is leading?
M: Yeah, it’s going to move us. You might not jump into Fearless right away. You might not jump into the fearlessness practices right away and capability. But you certainly will start moving along that direction when you take it on, right you take on that fear, even that terror. And you take it on as this is the challenge. This is the opportunity. And, again, unfortunately we don’t quite have a good worldview for that, usually what we try do with out worldview, Western worldview I’m talking about more in the modern sense, is try to eliminate that enemy, that Other, who is bringing up all that fear. And so you gotta find the scapegoat target and try to destroy it. And that just keeps us way way in a very immature state, and that’s not like a criticism, oh you’re all immature blah blah, no I’m not saying that, I’m just saying compassionately it will keep us in an immature state in relationship to this spirit of fearlessness and this movement from No Fear, to Bravery, to Courageousness, to Fearlessness to Fearless. So you can see why I arc that out and repeat that Kevin, is because we don’t have that imaginary. You called it sort of a fantasy, right through V for Vendetta, which I love that movie, for it was a transformation, a transformation that was both internal and it had possibilities for the external, we got to watch it in the fiction, that’s what art is for. Thank goodness. And yet that imaginary is still working. It actually starts our new vocabulary, a new imaginary for possibilities, so I like to use expanding our imaginary on fear and fearlessness and yes, if you want to call it a fantasy in a way that’s maybe useful to but I actually think it is getting imagination for the possibility and unfortunately in the West, for example if I was to pick up the Bible, if I was to pick up pretty much any of the Abrahamic traditions and I’ve looked, they don’t have the word fearlessness, at least not when interpreted in English, I’m not a scholar in that direction, but you won’t find the word fearlessness in there, is what you get over and over is “Fear Not!” or “Be Not Afraid!” Well what’s that about? That’s saying we are meant in this deepest spiritual part of ourselves to follow this path, this path of Fearlessness, but not a lot of nuance in those literatures, and that’s just because of where they come from, in their time and their history, the information they were drawing upon, but I use that term path of Fearlessness as a developmental process.
KB: Very interesting. Anyways, in Islam there’s the phrase “they will fear not, neither shall they grieve” which is about the state the good people get to and I think that it is both getting to paradise but it’s also about that state of [Arabic term ?] meaning peaceful soul, which is really what Islam is about getting to in this life, is having a peaceful soul. And those that get to that ... they’ll fear not neither shall they grieve. So you founded fearology [laughs], as a ...
KB: I wonder how that intersects with Lt. Dave Grossman’s killology? The US Army guy who studied killing and what people go through. All the research shows that the vast majority of soldiers have never been able to kill. They have to have the extreme Pavlovian conditioning to get the majority of soldiers to be able to kill. In Korea, half of the US soldiers would purposely try to kill up from 10% in World War II. And by Vietnam it was 80-90% but they came back with horrible trauma. So, anyways, the killology is really interesting stuff. Grossman’s book “On Killing” is absolutely essential. So, how does fearology intersect with killology?
M: Well certainly, I actually communicated with Mr. Grossman quite a few years ago because I was fascinated with his idea and we had some correspondence and he sent me his audio tape. Yeah, he talks about fear as well and he also talks about really what I saw as a state, a state we have to obtain in order to hold that gun, have your intention, and be very clear of what you are doing. If you don’t have that consciousness, that awareness, rather than I can just go kill somebody, no it’s actually be aware that you are going to be a killer and you better know how to be a killer otherwise get out of that business. So his training was I think quite along the lines of fearlessness. I actually found him very respectful in his work. What he didn’t do, where fearology takes off, and fearology develops this notion that true fearlessness, one of its main features is, to learn and know and study everything about fear that you can, in an ongoing sense, there is never an end to it and that to me is the sacred commitment to both healing and developing to our highest potential. And I think the Biblical quotes or the quotes you just gave from your tradition and background, I think that’s what it means, it means without grief, that to me I resonate with as, that means that I’ve done my grieving work, I don’t hold myself in an immature state of unhealed grief because that will cause constant fear-based life. So, something like that.
KB: That’s beautiful. You know I need to look at your books, I haven’t had a chance to read them yet. I’ve seen your video and Fearless Engagement of Four Arrows, sounds great. Four Arrows is a hero of mine. He’s one of the really great figures to come out of the 9/11 Truth Movement. Anybody who doesn’t know about him should learn about him. Maybe your book would be a good place to start?
M: I think it is a nice one. It’s an intellectual biography, so it is called Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer, it was a 2.5 yr project of him and I sending a lot of emails back and forth, and me studying his work and I would definitely say he is probably one of the most advanced thinkers from a fearologist’s point of view, on fear today. Because he integrates the East, the West, he integrates all his military background, his training with horse and wild horses, extreme sports, he’s a hypnotherapist, he just has this great richness, and that’s why that book was so fun. So there’s a lot of stories in there but then there’s also my theory and my framework so I think a reader could kinda get enough of me but enough of Four Arrows to make an interesting read, not so theoretical.
KB: Well, I’m going to try and get my hands on it. Hey thanks so much Michael Fisher, I appreciate your very interesting stimulating work and I’m planning to learn about more of it and read your book and I’ll probably get you back on the air to talk about it.
I congratulate Osinakachi Akuma Kalu for his work in spreading fearology and fearism in Nigeria and beyond. His latest (first) video is now available where he talks about his own story of thinking and writing about fear and its influences. https://drive.google.com/file/
As host and co-founder of the Fearlessness Movement ning, I want to thank the four people (FM ning members) who answered the 'call' I put out to help with the funds required to keep the FM ning going for another year--this will be it's fifth year. That's great.
Although I would love if the Fearlessness Movement ning would more than survive but thrive, and my dream is that it would be come an active platform for a diverse Fearlessness Movement and that humanity would benefit. We have a long way to go. Reality is, with 71 members currently signed up, the vast majority never directly participate or communicate with continuity. I'm looking forward to more involvement.
Have a great 2019 year to all FM ning members.
This short blog is my simple introducing of the newly coined term in my vocabulary: "fearlessness psychology." For 30 years I have been studying fear and fearlessness. I eventually realized I was shaping a philosophy of fearlessness (now, fearlessness philosophy)  but there seemed something still not fully fleshed out in the philosophy which I realize I can better flesh out and make clear for people in psychology--at least, that's what I have recently figured out. But for various reasons (see below), I kept on the side the very close association of my work with Psychology (as a discipline) but also as a potent critical praxis . I didn't trust something about Psychology overall, so I'll share some of why not.
Before I try to give a definition/meaning for fearlessness psychology, which is something really very complex of which I won't be able to do it justice here because it still is in progress of being so conceptualized , there is some background to this conception of such a new psychology that is worth articulating. It will help with understanding its meaning as I am shaping and emerging with it an exciting discovery and potential.
Psychology: A Love & Hate Relationship
My autobiographical reflections could go on and on about my relationship to Psychology (as a discipline of study and knowledge and practice). I cut my teeth in my growing up on natural history and then biological, behavioral, ecological and environmental sciences. My first careers and love. Psychology only entered very briefly into my early studies in youth because I was interested in people "values" and how they "behaved" in regard to treating Nature and the environment, and environmental problems so poorly. I intuited that I would need to understand human behavior to be a good steward and wildlife professional and environmental activist. I wanted to know how to change human behavior, for the better. But I never really studied it much, until in my Education degree and having to take courses, and having my first wife introduced me to depth psychology in the form of the psychology of Carl Jung, then William James, and on and on I began to study more and more on psychology as questions of human nature, the human condition and human potential really interested me, especially as I switched my career to Education.
I learned that there are many kinds of psychologies, probably hundreds of varieties by names, like psychoanalysis, like behavioral psychology, cognitive psychology, developmental psychology, educational psychology, abnormal psychology, etc. I pretty much wanted to learn from them all and often still find them interesting to read. My biggest informing "metatheory" (and historical and philosophical perspective) on psychologies and the pattern of their evolution, role and nature in human societies came from reading about various classifications of them and most useful was the work of Ken Wilber (and, others in the transpersonal psychology movement of the 1970s-80s). Wilber and others had this overarching classification that pretty much all psychologies, could be classified, more or less, into four or five major "forces" or waves (movements) of Psychology: (1) psychoanalysis, (2) behaviorism/cognitivism, (3) humanistic-existential, (4) transpersonal. Some have said (5) Integral is the meta-wave and encompasses all the prior waves . My favorite of these psychology forces have been (3) and (4) for many years, but all along I was reading Ken Wilber and eventually I totally got hooked on Integral Psychology (and philosophy) as my fav. and psychoanalysis all along has been growing in appeal and interest. The most popular psychology today is cognitive-behaviorism, the 2nd wave, as it has come to dominate and done so because it has most aligned with "sciences" (e.g., biological-neuro sciences).
Critical Psychology: A Beginning Critique
Through my studies I found anthropology, sociology, cultural studies and philosophy etc. as having their critiques of "Psychology" and especially because Psychology more aligned itself with the Biomedical Paradigm (i.e., Medicine) and sought to be more and more mainstream and developed a dominance on the knowledges of "psychology" and started to control more and more of W. society (at least) in the last 100+ years. I paid attention to these critiques, and as well followed a good deal of the battles between the various forces (and schools) of psychologies. All I knew is that my fav. psychologies were more on the margins all the time and often weren't even studied in university psychology degree programs nor barely mentioned in the texts. I thought a wide diversity of psychologies was healthy, but that's not how textbooks were written nor how funding for psychological research was distributed. The "power" play and domination of some psychologies over others I found reprehsible and often unethical--a political game that was most unfortunate and still is.
Then one day I discovered a field (very marginal as well) called "critical psychology"  and that was even more radical in challenging how "mainstream" psychology functions and biases the knowledge and practices of how we deal with human beings. Something was very wrong in my education background because I had never heard of this sub-field of critical psychology. I was positively attracted to an 'honest' and 'transparent' psychological approach that was critical of itself and saw its own limitations in terms of methodology and understanding and politics in its uses and ways. Critical psychology was more open that way. Then I found somewhere in all this study the work of James Hillman and archetypal psychology (a branch of transpersonal and spiritual psychologies). And there in Hillman's (1977) book  I found a masterful and sound articulation of critique of what Hillman called the whole domain of humanism and humanism's psychologies. I won't be going into his critique but to say in re-reading this book again recently it so inspired me and I realized much of my view of psychology and theorizing of psychology (and practicing psychologizing and therapy) has a lot of resonance with archetypal psychology, integral psychology, liberation psychology and feminist psychology and so on... I have a truly unique combination of psychologies (9-10 of them) and my own interpretations and creative expansions on all those too--and, what comes out of that is that I ought to label my own psychology (synthesis) after all these years of study. So, out came "fearlessness psychology" as my way to focus my own research, practices and writing on psychology but in this new way. Hillman's classic book I've mentioned shows that the very definition of psychology and therapy (for e.g.) really need to be reconstructed and aligned more with our ancient history as a W. civilization (at least)--and, again, that's a larger story I won't go into here.
Fearlessness Psychology: Introduced
It will take many articles and a book or two probably in the future to arc out the architecture of this new psychology I am proposing. What is very evident is that it has come from 30 years of specialist study on my part re: fear and fearlessness--and what I started calling fearology and philosophy of fearlessness, etc.
Fearlessness psychology at a minimum is a psychology that is (ideally) no longer based on the ego-centered (self-centered) view of psychology (i.e., human behavior). It is no longer fear-based because it is no longer ego-centered. And, thus, it ought to be called fearlessness centered . My vision (meaning) for such a fearlessness psychology is that it would both critique all psychologies (including itself)--and, especially critique how "fear-based" they all (mostly) are, and how they have not near understood or been honest about the nature and role of fear in human psychology and even the discipline of Psychology and in the methodology we call "science" which Psychology so relies on more and more for its credibility and power. This fear-based psychology paradigm is what a fearlessness psychology critiques and at the same time also shows there is an alternative, more mature and liberated psychology awaiting for humans to develop and tap into for improving our current human state and crises of all kinds.
I think that's all of what I want to share about my new psychology here, at this time. I look forward to talking with you all about it.
1. I also realized over the years I was shaping a fearlessness theory (and pedagogy) and I was making many connections of my work with critical theory (and pedagogy)--but that's a much larger story I won't tell here.
2. Be it notified to all: my real interest is in developing a "critical fearlessness" theory and "critical fearlessness psychology" --that's essential to all my work and the original In Search of Fearlessness Project I co-founded in late 1989.
3. As of April 2, 2019, I just finished journaling for two hrs. straight and came up with the nuts and bolts of theory, maps and praxis for CFP (critical fearlessness psychology"--and linked this with some of my work on the Life Enhancement Training (program) that I'm beginning to take out into the communities in the city of Calgary.
4. See for e.g., Fisher, R. M. ((2010). The death of Psychology: Integral and Fifth Force psychologies. Technical Paper No. 36. Carbondale, IL: In Search of Fearlessness Research Institute. [available ERIC ED510303 pdf]
5. The first resource book on this was Fox, F., & Prilleltensky, I. (1997). Critical psychology: An introduction. London: Sage.
4. E.g., Hillman, J. (1977). Re-visioning psychology. NY: Harper & Row.
6. A more complex technical point here is that I actually base my new psychology on a "fearless" standpoint which I have talked about in my work for decades. Fearlessness centered is also called "2nd-tier" consciousness (organization) in Spiral Dynamics integral technology theory and practice (see also Wilber). I won't go into this here.
7. To fully understand the breadth and depth of what "fearlessness" means to me (and it is always evolving in my thinking), see Fisher, R. M. (2010). The world's fearlessness teachings: A critical integral approach to fear management/education for the 21st century. Lanham, MD: University Press of America.
Recently B. Maria Kumar, a retired police chief of India, has approached Desh Subba and myself to respond to his first draft of a book on India and its developmental problems . Kumar, is author of another book with Desh and myself on fearism and law , and there's a sense of us being a team of concerned people in different parts of the world, trying to solve some world development problems. We think "fear" is a major (not the only) issue that has to be addressed in development, be it for an individual, a community or an entire nation (in this case India is the topic).
At one point in the new ms. Kumar is head-author, he wrote of the ongoing insidious 'gap' between the weak and the strong in his nation India, which began in ancient times and seems to be ineradicable so far (e.g., the caste system as part of that). He noted that this 'gap' can be examined from the point of view that is interesting to me:
"The survival concerns of the lower castes made them to feel fearful for life whereas the power mongering anxieties [fear] of the upper castes emboldened them to be fearsome." (Kumar)
This is a topic Desh and I will write about in this new book initiative as we three authors would like to produce a small and practical book that would help India (and perhaps other countries) to get onto a more healthy recovery and sustainable and just developmental trajectory.
I found one recent article  which discusses the views of various experts inside and outside of India, on the status of India, and questioning whether it is still a "developming nation" relatively on the planet and why has it in many areas "failed" to grow and mature on many dimensions from economic to social improvements (a point also made by Kumar). Here is one excerpt from this recent article:
As the world's largest democracy prepares to go to the polls, we've invited five people from India, the US and the UK who have expertise on economics, women's rights, youth movements, disability rights and urban development to answer the question: "Do you perceive India to be a developing country?"
"The development project in India is nowhere near complete – indeed it has barely begun. It is still a poor country: per capita income iremains below $2,000 (£1,206) at actual exchange rates, and there is still widespread destitution. Development is supposed to involve job creation, with more workers in formal employment in large units, but that has not happened.
Manufacturing still counts for less than one-fifth of both output and employment. More than half of all workers languish in low productivity agriculture, while another quarter or so are in low grade services. About 95% of all workers are in informal employment, and roughly half are self-employed. What's more, the recognised and paid participation of women in working life has actually been declining in a period of rapid income growth.
This basic failure helps to explain several other failures of the development project so far: the persistence of widespread hunger and very poor nutrition indicators; the inadequate provision of basic needs like housing, electricity and other essential infrastructure; the poor state of health facilities for most people; and the slow expansion of education. Growing inequalities do mean that a rising middle class is emerging, but this should not blind us to the lack of fulfilment of basic social and economic rights for the bulk of people."
[my point: We ought to be asking about the development of a nation as to whether it has achieved a philosophy, policy, and practice of fearlessness to the degree necessary to get it out of the 'impoverished' (and destructive) fear-based mentality]
 The current book by B. Maria Kumar, R. Michael Fisher, & Desh Subba has the tentative title: India, a nation of fear and prejudice: Race of the third kind.
. Fisher, R. M., Subba, D., & Kumar, B. M. (2018). Fear, law and criminology: Critical issues in applying a philosophy of fearism. Australia: Xlibris.
I met Mark Eales, from the UK on email some near 2 years ago, and he has started his own Youtube Channel ... go to the link below to hear him speak in the last third of the video about fear and his purpose for doing vlogs. I encourage his creative sincerity with his venture Fear Revolution ...
New teaching video (33 min.) by RMF "Resistance to Fear Understanding"
I'm delighted to share with you a post-adult 45 yrs RMF 2019.pdf from a book on Integral Theory and Educational Research. This chapter overviews my 45 years learning/teaching career, my notion of post-adult education and more. There is one section (pp. 350) that I especially draw your attention to--which I'll quote in an excerpt here:
"I was attempting then (and still am) to create an entirely new second-tier curriculum of fear education ..."
"The leap was from a fear-based structure... to one that is no longer driven by fear as the primary motivator..."
"I called a fearlessness curriculum and pedagogy where the very notion of 'critical thinking' and 'critical theory' needed to be deconstructed and reconstructed..." (p. 350)
The Permaculture Movement is a fast growing alternative to the way we modern humans have been living. Rather than drawing from profit-centered and self-ishness principles, this new form of environmental-human design draws from Nature and Indigenous ways that have long-survived and thrived because they are "connected" to the way life on earth works.
I've been interested for some time about how environmental and ecological principles, and now the permaculture principles of sustainability can be applied to human sociality and human health and sanity. I am curious to begin developing connections with what I have taught for decades as a Healing Culture (based on fearlessness) vs. a Coping Culture (based on fear). At this time, the people using the permaculture ideas have not tended to fully understand the coping and healing distinction in regard to very basic social practices (like Liberation Peer Counseling).
So, I encourage others to look at permaculture principles and teachings and see how this movement is dealing with fear and fearlessness and hurting and healing notions.
I'd certainly rather talk about a much lighter topic than the near (potential) devastation of planet earth due to climate change and global warming caused by humans (e.g., CO2 and changing the surface of the earth so much it absorbs more heat)...
In the last few days myself and Barbara have been going through our own "existential crisis" as if it feels like at some point we just (really) GOT! the information of what is happening on the planet re: global warming and the reluctance of too many government and business leaders to ignore the impacts, when they could make substantial changes re: the biggest polluters, if they had the will to do so. Which means, if they had the moral courage, in the face of great social fear of being fully "green," of perhaps losing friends and losing money (at first)... and so on. It's risky to make the moral change in times like this.
I think the fearologists of the future (and today) will have to do their homework and really come up with ways to intervene in the way social fear gets in the way from all kinds of people and institutions changing in major ways. We need a (r)evolution of fearlessness. But over the last decade or so, even with calls for such radical shifts and such fearlessness, there is enormous inertia to do so. I find it a type of 'evil' that knows the problem but refuses to do anything about it (or does very little, and too late). Basic Premise: I have long theorized that the more the "terror" the more "fearless" as a new management system will arise and evolve and be available... the living cosmos is incredibly gifted to handle distress, fear/terror--we have to learned to pay attention to it's beautiful and available Defense Intelligence--and learn to work with it, and to "push" any lesser forms of defensive behaviors and thoughts toward a threshold where transformation can occur. It is not about being "hopeful" or "optimistic" for me, it is a matter of looking at the data and theorizing what has been happening on the planet re: Defense Intelligence (and, that is way beyond just humans, to be sure)....
Tipping points re: climate change and crisis after crisis on the planetary scale (e.g., major storms, extreme climate)... are more or less here on our door step. What we have to realize first, and it will be a great grief to admit, that humans (overall) have done some good things in evolution for sure, but late-industrial humanity and especially the urbanites, have now to 'take on' responsibility. A new book offers many creative ideas ("arts") etc. of how to live on this damaged planet. Here is the write up from amazon.com
"Living on a damaged planet challenges who we are and where we live. This timely anthology calls on twenty eminent humanists and scientists to revitalize curiosity, observation, and transdisciplinary conversation about life on earth.
As human-induced environmental change threatens multispecies livability, Arts of Living on a Damaged Planet puts forward a bold proposal: entangled histories, situated narratives, and thick descriptions offer urgent “arts of living.” Included are essays by scholars in anthropology, ecology, science studies, art, literature, and bioinformatics who posit critical and creative tools for collaborative survival in a more-than-human Anthropocene. The essays are organized around two key figures that also serve as the publication’s two openings: Ghosts, or landscapes haunted by the violences of modernity; and Monsters, or interspecies and intraspecies sociality. Ghosts and Monsters are tentacular, windy, and arboreal arts that invite readers to encounter ants, lichen, rocks, electrons, flying foxes, salmon, chestnut trees, mud volcanoes, border zones, graves, radioactive waste—in short, the wonders and terrors of an unintended epoch."
[extract from advertising on cover from "Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene" - note this is mostly an academic book]
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