Living simply in a consumer society isn't easy, hence a new book brings many learning tools together
in one place so that educators who want to share the rewards and
potentials of simple living with others may have some grist for their
own creative mills. By Mark A. Burch.
Link to full report: The Simplicity Exercises - A Sourcebook for Simplicity Educators, by Mark A Burch
12th September 2012 - Published by The Simplicity Institute
As spring dawns (in Australia), symbolising new life, it brings me great pleasure to announce the publication of Mark Burch's The Simplicity Exercises: A Sourcebook for Simplicity Exercises.
This special issue from the Simplicity Institute
takes us in a new direction, moving beyond the analytical stage of
defending simplicity and criticising growth-based, consumer-orintated
economies, toward the recognition that our primary task now lies in
actively promoting alternative ways of living through education, not
simply research and analysis.
While it remains necessary to critically analyse the global situation
and describe and experiment with alternative ways of looking at the
world, perhaps the most important task before us all today is to
continue experimenting with alternative ways of living and being, and in
The Simplicity Exercises Mark Burch provides a guiding light. Living simply in a consumer society isn't easy, but it just got easier.
As outlined further below, this text is made up of many "workshop"
type exercises and thought experiments which individuals and groups can
work through at their own pace and in their own way. It will be
particularly valuable to educators, but in so far as we are all students
of simplicity, this text will be of immense value even outside formal
or informal educational settings. Please take some time to browse this
text and get a feel for its depth and insight.
Based on several decades of educational experience, this is truly a
major contribution to the literature paving the way to a new world. I
offer Mark my most sincere congratulations for this extraordinary
achievement. The Simplicity Exercises just might be the most important educational text on the planet today.
I've posted the introductory pages below (footnotes excluded) and the full 200-page text is freely available here.
- Samuel Alexander
The Simplicity Institute
Introduction
It probably sounds strange that anyone would need to learn how to
live simply. The phrases “voluntary simplicity” or “simple living”,
given our history of consumer culture indoctrination, imply that there’s
nothing to it. Anyone can do this. What’s to learn?
I have practiced voluntary simplicity to one degree or another since
the 1960s. In the 1970s, for five years I repeated Henry David Thoreau’s
experiment in simple living—only it was in the wilderness 50 kilometers
north of Thunder Bay, Ontario (Canada), a good deal farther off the map
than Walden Pond was from Concord, Massachusetts (U.S.A.).
By the 1990s, I was offering presentations and workshops about simple
living to thousands of people across North America. Since 1998, I have
taught an undergraduate university course on the subject. Over the years
I’ve met many creative, resourceful, and deeply insightful people who
have walked this path. I’ve also been challenged by many bright students
who have posed excellent questions. All of this has taught me, first of
all, that simple living isn’t simple. Second, while many aspects of
simple living come naturally to us, we usually forget them almost
entirely by the time we reach adulthood. Third, I have had a wonderful
opportunity to develop a suite of learning tools and activities that
help adults access the spirit and culture of simple living in very
powerful ways. It may surprise some readers to learn that most of these
have nothing to do with learning to can your own jam or operate a wood
stove. At the end of the day, it turns out, the choice to live more
simply implies inner change (Kasser and Brown 2009), not just emptying
closets or adopting a 19th-century rural lifestyle. It’s the inner
change as much as new life habits that we need to learn about.
This book is intended to bring some of these learning tools together
in one place so that educators who want to share the rewards and
potentials of simple living with others may have some grist for their
own creative mills. I don’t offer a definitive curriculum for simple
living. Rather, these are examples of activities, exercises, and
resources that in my experience have proven track records of releasing
tremendous energy, insight, and communion, both within groups and
individuals. Happily, the values, principles, and sensibilities that
make up a simple living perspective on life are enriched and
strengthened through sharing. Given the alternatives we have for the
future of humanity, I mean to make me some allies.
For a litany of reasons already thoroughly explored by others, I have
also come to the view that continuing the consumer culture delusion of
the good life will soon extinguish our species and many others as well.
For me, this premise is completely beyond rational dispute. As an
educator, as a human being, as someone who has happily practiced simple
living for five decades and survives to tell the tale, I think
humanity’s main challenge is not teaching people to excel in the general
scramble for more. Rather it entails learning to arrange our affairs so
we enjoy ever-increasing well-being on a lower and lower consumption of
materials, energy, and labor. I also believe that whether we choose
this path voluntarily or not, the future we have prepared for ourselves
is one marked by economic contraction, environmental calamity, and
social conflict. It is therefore skillful and wise to cultivate within
ourselves the practical knowledge of how to keep our heads and to make a
good life on slender means.
That having been said, I hasten to add that I don’t think fear,
guilt, or greed—the preferred bludgeons of those promoting social
change—are any of them good reasons for teaching or learning about
simple living. We certainly have things to fear, and to feel guilty
about, and to lust after, if we wish; but none of these motivations
springs from wholesome emotions or clear insight into the nature of
things, and none provides a positive foundation for a good life.
Remembering the stories of all those people who, both past and present,
have adopted simple living, I’m impressed by the luminous, tenacious
vision of a good life based on mindfulness, sufficiency, community,
nonviolence, environmental stewardship, self-reliance, and most
especially, the freedom, that shines at the heart of this way of life.
Even if humanity wasn’t facing the ominous crossroads it is, even if the
Earth was pristine and young, even if all energy were green and
everything we made was recyclable and biodegradable—even then, a way of
living based on being is preferable in my experience to one based on
having. Even green growth can choke a garden.
So I come to the task of assembling what follows from the perspective
that living simply has been a wonderful experience for me, with the
hope that it might also be wonderful for you, and with the conviction
that it’s something the world needs anyway. I hope that educators of all
stripes—formal, non-formal, informal, and community-based
practitioners—will all find something useful in these pages. I
especially hope that they may find a catalyst for their own creative
process in working with people toward life-giving cultural change.
Approach to Learning
I think most education practitioners who take their calling seriously
try to make conscious their approach to teaching and learning. In my
own case, the material that follows has been profoundly influenced by
the work of others who have thought deeply about what education is, how
people tick, and how we develop as individuals and communities. For some
readers, making explicit my approach to teaching and learning about
simple living will be essential to feeling secure with trying some of
these activities with people they know. For other readers—the “concrete
operations” folks—diving straight into the hands-on stuff is how they
get a grip on the underlying theory. So, for those who share my academic
preference for hearing about the model before the application, please
read on. For those who learn about the model through applying it, try
some exercises on for size and then read this section later.
The first meme that informs my approach to teaching about simple
living is the idea that people are curious about voluntary simplicity
because at some level or other they desire a change in how they live. So
educating about this subject is not in the first instance a matter of
transferring information from one person to another, but rather drawing
forth (educing) what is already present in learners. It’s about making
conscious our predisposition to change, providing a safe setting and
relationships within which we can explore the origins, meaning, and
implications of our desire to change, offering support and validation
for personal change, and hopefully seeding the development of a
community where change can continue to flourish. When I meet new
students or workshop participants for the first time, I believe they are
looking for a different sort of life than the one they have or else
they wouldn’t be showing up. I don’t assume that everyone is looking for
voluntary simplicity per se, because it sometimes turns out that they
are not. Some people want to continue a consumer culture lifestyle but
with the bad bits removed, like stress, or debt, or time pressure, etc.
They don’t yet see that this is not possible. While no activity can be
all things to all people who participate in it, I’ve found it helpful,
nevertheless, to hold this work as lightly as possible so that it can be
whatever it needs to be for the people who show up.
A second meme that informs the following material is a particular
perspective on how people change. Today, the dominance of information
technology in consumer culture leads us all to assume that information
is what sparks change in our lives. This is a bias shared by many
educators as well. Give people enough facts, or the right kind of facts,
and they will automatically arrive at the right conclusions; they will
be motivated by sweet reason to act in appropriate ways. Especially in a
consumer culture which preaches that “more is better in every way”,
more and more information delivered faster and faster is supposed to
somehow substitute for both the knowledge of how to structure the
information in useful ways and the wisdom necessary to discern what
information matters and what doesn’t. I don’t ascribe to the view that
personal change arises primarily from acquiring more information. For
some types of change, information is a necessary condition, but not a
sufficient one.
In my experience, it is non-rational factors like dreams, visions,
fantasies, and sometimes pre-conscious or wholly unconscious emotional
processes that drive change at the personal and even cultural levels. We
humans are certainly capable of reason. We often use reason to
rationalize not changing our lives. But we can also use reason for
creating the changes we have already decided we want based on
non-rational inspirations. It appears to me, however, that it is very
seldom the case that we make deep change in our way of life solely to
conform to the dictates of reason. Rather, making deep change seems to
require subjective encounters with powerfully numinous imagery and
emotions that exert a strong attractive influence. Related to this is
the experience of meeting numinous people whose lived example is
literally an inspiration for us—an experience that “in-spirits” us with
energy and hope. Once these inner energies are mobilized, we use reason
to figure out how to make our inspirations manifest as material facts of
our personal and collective histories. Learning about simple living in a
way that actually leads to life change thus requires making conscious
the deeply inspiring and powerfully attractive visions we already harbor
for such a life. The curiosity and desire for change is itself evidence
that these inner motivations are already present to one degree or
another and are seeking to manifest themselves in consciousness and in
action.
Immanently useful in this connection is the important tool of
journaling. Journaling is a literary form of what the famous
20th-century depth psychologist C.G. Jung called active imagination.
Jung thought that by giving some concrete form to the images and
inspirations arising within us, we could befriend the unconscious,
advance the project of our own development, and access a deep wisdom in
our relationships with others. He encouraged people to write, paint,
sculpt, or sing whatever was arising from their dream life and waking
fantasies. New media are making us a more visual / aural culture, but in
the process we are trading away one of the great strengths of literary
culture: The act of writing or drawing can take something which is a
pure thought and solidify it long enough for us to meditate on it, suck
out all it has to say, and in the process, develop a relationship with
it. Many of the Simplicity Exercises incorporate journaling, either as a
starting place for recollecting our own awareness, or integrating our
awareness after some new experience, or as a way of honoring and
remembering some new insight. I also use journaling very broadly to
refer to any process that helps externalize an internal process so that
we can relate to it differently; this need not be limited to writing per
se. This process has been immensely valuable in my own journey,
especially when inner experiences become emotionally intense.
Another meme that informs this work is the writing of the Brazilian
philosopher, social activist and popular educator Paulo Freire (Freire
1995). For Freire, education is not about amassing a larger store of
facts than other people have—something he called banking education.
Rather, education is a process of social revolution rooted in the
development of consciousness. Social change is the aim of real
education. Social change is sourced in personal change, which in turn is
sourced in the development and expansion of our conscious awareness.
It’s by interacting with others that we develop consciousness of our
current life situation and how to engage in it as active architects of
our own history. For Freire, consciousness is socially constructed, and
we grow our consciousness through relationships. Relationships are
essential to this process because no single individual has a complete
grasp of the historical situation we find ourselves in. Each of us has a
partial grasp of what is going on, even in our own lives. When we tell
our stories to each other, naming as best we can the realities impacting
our lives, and when we listen respectfully to each other’s stories, we
come to a more complete awareness of our situation and the opportunities
it presents for change.
Freire’s work has had a profound influence on me personally and on
how I invite people to explore voluntary simplicity. You won’t find many
lists of tips in these pages about how to de-clutter closets or
off-load the cottage at the lake. Many exercises, however, invite
participants into conversations, simulation games, and reflective
activities in which the main content is the story of our lives—what it
is like to live in consumer culture right now, what this culture has
done to the people and places of our memories, what we hope for
ourselves and our children in the future, how we feel about what we
experience every day. The aim is not to implant an ideology of simple
living. Rather, we aim simply to create a social “space” where everyone
has permission and encouragement to pause, reflect, make sense of what
is happening to us, and imagine other possibilities whenever it is
appropriate. There is also opportunity on many occasions to take this
sometimes newly emerging awareness toward practical steps that implement
both minor and major life changes. My touchstone is always to help
people cultivate changes in consciousness before undertaking changes in
their manner of living. Without doing this, we have no idea why we’re
doing what we’re doing.
Yet another strand in this book’s DNA is derived from the theory of
complex living systems as described by Margaret Wheatley and Myron
Kellner-Rogers (Wheatley and Kellner-Rogers 1996). I don’t intend an
excursion into full-blown systems theory here. What inspires me from the
work of these thinkers is the vision of human beings, both as
individuals and as societies, as creative, receptive, actively
self-organizing entities. We are self-organizing systems congealing
around an identity which, once established, creates a kind of
psychological equilibrium that the system then functions to sustain and
develop along the lines already defining that identity. We thus
selectively perceive new information from the world so that we maintain
some minimum level of historical consistency with how we already see
ourselves. At the same time, however, we are continually admitting new
information which feeds an on-going process of self-re-creation.
Considered as complex living systems then, people are at one time
constantly maintaining and constantly re-creating themselves. We are
strongly motivated to maintain our identities even if that implies
changing.
What has influenced me most directly from systems thinking has been
the vision of human beings as complex, creative, self-maintaining, and
self-guiding entities. We simultaneously conserve and create the
identity that defines us, simultaneously maintain some psychological
consistency with our history but also openness to new experiences. The
lesson for me as an educator is the need to take a humble and respectful
approach to working with others. As educators, we cannot transform the
lives of others. Only others can transform their own lives. This is
probably a good thing. As educators we can, however, frame questions and
arrange experiences that seed change in learners precisely because they
are also open to such new experiences. Using good strategic questions,
we can disturb some of the givens which can so deeply dominate our
worldview and behavior. In this process, good questions and invitations
to engage in relationships are more potent catalysts than any lecture
loaded with statistics or the dry syllogisms of formal logic. What
happens to the questions and invitations we offer once they enter the
labyrinth of a learner’s consciousness is something over which we have
very little control. Therefore, we can always expect surprises during
any process as creative as this one is. Thus, much also depends on trust
and faith in ourselves and the goodness of others.
Somewhat reiterative of the Freire and complex systems strands of my
learning model is the importance of first hand, personal experience in
learning about simple living. It is more deeply stimulating and
inspiring to hear first-person accounts of simple living, or to tell our
own stories, than it is to hear presentations, no matter how skillfully
constructed, about simple living. It’s the difference between seeing a
picture of a beer and actually cracking one open. So in many of the
group activities I will present, emphasis is placed on getting this
personal involvement even when it may result in incomplete or inaccurate
information. People have a way of rounding out what they know about a
subject after they get seriously engaged with it and my primary aim is
always to spark further and future engagement with the exploration of
simple living. It’s for this same reason that I consistently stress the
importance of face-to-face, real life activities rather than setting up
websites, creating PowerPoint presentations, or even publishing books or
articles. The chemistry, complexity and immediacy of real world
relationships simply cannot be duplicated at the present time by any
virtual proxies.
Finally, and perhaps most importantly, is taking a positive, creative
approach to everything we do. It is very often the case that those
working for positive change in the human situation get mired down in
dissecting and criticizing the deficiencies of consumer culture. This is
an especially honored pastime in academia where it is believed that
criticizing something is tantamount to actually doing something about
it. But the exercise can be incredibly tiring. It feeds cynicism and
despair and at the end of the day is both sterile and profoundly
conservative. Finding fault with consumer culture is incredibly easy.
Moreover, why would you waste your breath pursuing such a conversation
unless you assumed deep down that consumer culture is worth saving if
only it can be reformed in ways suggested by your critique? In the
exercises that follow, we visit critiques of consumer culture only long
enough to conscientize ourselves as to the effects it is having on us,
and even then, not too often.
In my view, a more radical and positive approach involves ceasing
critique, or at most, confining it to its role in conscientization
(Freire’s term for growing consciousness), and fixing most attention on
the good life we want to create through this process of exploration,
discovery, and change we are embarking on. As I said above, I believe
consumer culture is already dead and beyond resuscitation. The dead
should be left to bury the dead. Those interested in living should be
taking up the task of creating a life-giving culture and should do so
immediately. Why spend time parsing the failures of the dead except
perhaps to learn the lessons of history not worth repeating?
So these are the key principles that guided the development of the exercises and activities included in this book:
- people interested in simple living already desire change at some level in their lives
- deep personal change is motivated by trans-rational (not necessarily irrational) psychological and spiritual factors
- journaling can be a powerful aid in working with trans-rational content
- we change our lives by first changing our consciousness and
consciousness is socially constructed in symbiosis with others and can
change through collaboration with others
- people are complex, self-regulating, conservative / creative
systems who actively create and re-create themselves along the lines of
their already established identities
- first-hand personal experience is the foundation for growing consciousness in face-to-face symbiosis with others
- all exercises should arise from, or lead back to a creative,
life-affirming and positive place; mere critique is vain and ultimately
sterile
The Simplicity Exercises
What follows is intended to be a practical tool for teachers and
group leaders who have a specific interest in voluntary simplicity and
adult learning. There are already a great many resources for group
facilitators that offer a wide range of tools for conducting basic group
introductions, problem solving, fostering creativity, and promoting
personal development in a myriad of ways. I don’t plan to repeat any of
that material here, preferring instead to focus specifically on
suggestions designed to nurture interest in simple living. I also assume
that readers will have previous experience leading groups and therefore
won’t require an orientation to basic group dynamics, group psychology,
principles of adult education, or the like.
This resource is divided into exercises, each one of which represents
a separate group activity. They can also be used in combination to
create workshops or retreats of longer duration than any single
exercise. In general, these activities were intended for adults,
although some can certainly be adapted for elementary school-aged
children, families, or community groups. The exercises can also be
supplemented with more formal information sharing, lectures or
presentations, field trips, and so on, which I am leaving to the
individual discretion and particular competencies of each educator. In
the Notes section for each exercise, I have sometimes included some
brief background material.
For every exercise, I provide:
- a description of the purpose of the exercise, and usually a framing
statement that helps situate the activity within existing personal or
cultural identity elements that may help the participants more readily
associate the meaning of the exercise with values that are already
familiar to them
- an estimate of the time required to conduct the exercise and recommended group size
- materials or equipment required
- a step-by-step description of the group process
- notes based on my own experience of leading the exercise, what
insights can be drawn from them, potential pitfalls and opportunities,
and any background information I think might be helpful to a facilitator
in preparing the exercise or variations on it
- suggested resources consisting of references, readings,
websites, and the like which can be used to inform the exercise or start
a reading list for academic purposes if desired. I have not Googled
every topic in order to pad out the Resource section since I hope this
is something readers can and will do for themselves. Websites also
change frequently and it would be impossible to provide a current list
of active sites in a print-based resource such as this one.
Some exercises require supplies like food, writing materials, pens,
flip chart paper, markers, or art supplies, etc. It is essential to
procure these materials in the most environmentally sensitive way and to
make sure that containers for recycling and composting are available
and highly visible. As much as possible, everything should be zero
waste, or else fully recyclable or compostable. Foods should be, as much
as possible, organic and locally sourced. Attention to potential food
allergies is essential these days and offering nut-free, gluten-free,
dairy-free and / or vegan options is very desirable. Avoid bottled water
and disposable dishes or cutlery. Supplies like markers should be
water-based, odorless products, as some participants may have allergies
or some history of exposure to solvents which should be managed with the
utmost respect and discretion. People attracted to classes or workshops
about simple living also tend to be both conscious of, and scrupulous
about, their consumption of environmentally damaging products and are
sensitive to any lack of this awareness on the part of organizers of
events they attend.
In a related vein, I think it is essential these days, and perhaps it
has always been so, to manage group expectations respecting what can
actually be accomplished in workshops or classes about simple living.
People always seem hungry for panaceas or silver bullets that can solve
all their problems in one fell swoop. Writing about simple living is
often found in the “self-help” sections of bookstores, further
reinforcing this hope. In addition, for several decades now, popular
culture has conflated self-improvement with psychotherapy and there is
no shortage of psychotherapists who are ready to encourage this mix by
citing the therapeutic effects of education and the educational aspects
of psychotherapy. I want to emphasize that none of the exercises that
follow is intended as any form of psychotherapy whatsoever, and they
should not be engaged as such. Neither do they represent any warranty,
implied or expressed, that by participating in these exercises, people
are guaranteed a better life or that all the problems they’ve
accumulated from living in consumer culture will somehow instantly be
resolved. Group leaders can be assured that there will almost certainly
be some people showing up for workshops or classes expecting exactly
this, especially those whom therapy group facilitators call “group
wise”. These are people with long experience in therapy groups and
therefore with a clear set of expectations about what will or should
happen when things get underway. My intention in publishing these
exercises is to make available an educational resource that can support
and inform positive change both in the lives of individuals and in our
culture. This mission certainly overlaps various systems of therapy as
both aim to add quality to people’s lives. The emphasis here is learning
about simple living in a way that is rooted in personal experience, not
working through past traumas to resolve current conflicts or
problematic feeling states. I would recommend therefore that
facilitators or educators using these materials be mindful to correctly
frame these activities both in promotional materials for specific events
and during the orientation phase of the events themselves so that
participant expectations can be realistic and accurate.
Finally, it is incumbent on everyone who leads groups to take all
steps appropriate to secure informed consent from participants, assure
that participants are well apprised of their responsibility for their
own behavior and their obligations to other group members, and setting
whatever ground rules seem necessary to assure respectful interaction
and a safe learning environment. Especially important these days seems
to be the issue of privacy. Clearly, there are generational differences
in understanding the boundaries that demarcate our private lives from
the lives from the public ones we live in the company of others. I’ve
been unpleasantly surprised on more than one occasion, and at least once
downright angered, by the liberties taken by some group participants to
stream video or audio to the Internet or social media sites without my
prior consent and when clearly the matters being discussed were personal
and private for the speaker. I’ve come to the conclusion that nothing
at all can be assumed in this regard and group facilitators need to make
the boundaries of privacy and celebrity crystal clear from the outset.
While in no way specifically requiring it, many of the exercises covered
in the following pages can prompt disclosure of personal and sometimes
emotionally delicate information. Assuring that everyone respects and
protects these disclosures for what they are is essential to creating
the atmosphere of trust, safety and collaboration that makes deep change
possible.
