<html><head></head><body style="word-wrap: break-word; -webkit-nbsp-mode: space; -webkit-line-break: after-white-space; ">Thanks Jim for your comments about the Fifth City Model. The mantra that kept me going throughout our community development and social demonstrations engagement.....and for the remainder of my days was <b><i>"Not tied to the outcome"</i></b>.<div><br></div><div>Growing up in Texas, one of my favorite country western songs was a Dottie West song which came to my mind as I was reading your comment: <b><i>"I Didn't Promise You a Rose Garden"</i></b>: </div><div>Lyrics as follows & youtube with Lynn Anderson singing:</div><div><a href="http://www.youtube.com/watch?v=WO4wcNVbYOQ">http://www.youtube.com/watch?v=WO4wcNVbYOQ</a></div><div><br></div><div><i>I beg you pardon I never promised you a rose garden</i><br>Along with the sunshine there's gotta be a little rain sometimes<br>When you take you got to give so live and let live or let go</div><div><i>I beg you pardon I never promised you a rose garden</i><br>I could promise you things like big diamond rings<br>But you don't find roses growin' on stalks of clover so you better think it over<br>When it's sweet talking you could make it come true<br>I would give you the world right now on a silver platter but what would it matter<br>So smile for a while and let's be jolly love shouldn't be so melancholy<br>Come along and share the good times while we can<br><i>I beg you pardon I never promised you a rose garden</i><br>Along with the sunshine there's gotta be a little rain sometimes<br><i>I beg you pardon I never promised you a rose garden</i><br>I could sing you a tune and promise you the moon<br>But if that's what it takes to hold you I'd just as soon let you go<br>But there's one thing I want you to know<br>Look before you leap still waters run deep<br>And there won't always be someone there to pull you out<br>And you know what I'm talking about<br>So smile for a while...<br><i>I beg you pardon I never promised you a rose garden</i></div><div><i><br></i></div><div><i>Grace & Peace</i></div><div><i>Wanda<br></i><div><div>On Jun 16, 2012, at 9:54 AM, James Wiegel wrote:</div><br class="Apple-interchange-newline"><blockquote type="cite"><div>There is an old magazine ad for Dewar's Scotch. Shows two salmon fishermen in a boat, backlit with the first rays of the morning sun, made golden as it filtered through trees on the bank and mist on the water. The caption: "Why would men rise before dawn to fish for salmon on Scotland's River Tweed? Why indeed? The good things in life stay that way."<br><br>The Fifth City model, the neighborhood experiment was a prototype innovation, launched by the Ecumenical Institute in response to mid twentieth century conditions. Clint Eastwood said, "The old dreams were good dreams. They didn't work out, but I am glad I had them."<br><br>Jim Wiegel<br><a href="mailto:Jfwiegel@yahoo.com">Jfwiegel@yahoo.com</a><br><br>“One cannot live in the afternoon of life according to the program of life’s morning; for what was great in the morning will be of little importance in the evening, and what in the morning was true will at evening have become a lie.” – Carl Jung<br><br>Partners in Participation Upcoming public course opportunities:<br>ToP Facilitation Methods, Sept 11-12, 2012<br>ToP Strategic Planning, Oct 9-10, 2012<br>The AZ Community of Practice meets the 1st Friday- Sept 7, 2012<br>Facilitation Mastery : Our Mastering the Technology of Participation program is available in Phoenix in 2012-3. Program begins on Nov 14-16, 2012 <br>See short video http://partnersinparticipation.com/?page_id=55 and website for further details.<br><br>On Jun 15, 2012, at 12:29, steve har <stevehar11201@gmail.com> wrote:<br><br><blockquote type="cite">Minneapolis 50th Celebration is taking up Bending History #2 this Saturday.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">Editor John Epps recommended JWM's 5th City Testimony in 1968<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">He said a Sacramento group had a really lively study of the paper.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">[Hello Sacramento -go global please and share your notes!]<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">When I read the 22 paragraphs I was trying to figure out how to<br></blockquote><blockquote type="cite">distinguish 20th C "dust" from 21st C gems - what's available for no<br></blockquote><blockquote type="cite">longer/not yet creation<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">To say it more simply is there anything that remains REVOLUTIONARY in<br></blockquote><blockquote type="cite">JWM's testimony.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">You're welcome to your own views of course, my notes for the future are below.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">You can -for a day or 2 read the text here but BUY THE BOOK<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">https://docs.google.com/document/d/1aYxp0CgFUM1k7dWnB_i9Pv_4KnVn-Ys2Apt5Lp7l-1Q/edit<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">As I re-read my notes, I'm looking for MORE revolutionary, that handle<br></blockquote><blockquote type="cite">Arab spring and 1% 99%. I don't think detachment is going to do much.<br></blockquote><blockquote type="cite">Engaging might.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">See anything revolutionary?<br></blockquote><blockquote type="cite">What?<br></blockquote><blockquote type="cite">--<br></blockquote><blockquote type="cite">Steve Harrington<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">Provocative Propositions for the next 50 years:<br></blockquote><blockquote type="cite">1 world's struggle to create a new social vehicle demanded by the<br></blockquote><blockquote type="cite">scientific, secular and urban revolutions that define our age<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">2 Chicago's West Side three foundational problems image of<br></blockquote><blockquote type="cite">self-depreciation inflicted upon the psyche; and the absence of local<br></blockquote><blockquote type="cite">social structures human benefits which the modern world. People are<br></blockquote><blockquote type="cite">deprived of any real means of participating in the decision-making<br></blockquote><blockquote type="cite">processes<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">3 The primordial problem in the city is psychological or internal<br></blockquote><blockquote type="cite">Every person and every people operate out of a primordial self-image.<br></blockquote><blockquote type="cite">Practical action results from that image<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">4 The super city complex has destroyed older forms of local<br></blockquote><blockquote type="cite">corporateness within its boundaries. Because suburbia still has such<br></blockquote><blockquote type="cite">structures and the accompanying power it drains off the means of the<br></blockquote><blockquote type="cite">good life that society at large creates.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">5 This means that people have no sense of doing anything that will<br></blockquote><blockquote type="cite">make any difference. This refers of course to arrangement of voting<br></blockquote><blockquote type="cite">districts, to entrenched political machinery, to the power of crime<br></blockquote><blockquote type="cite">combines -- all of which disenfranchise in a fashion city people. The<br></blockquote><blockquote type="cite">state of powerlessness is.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">6 We deal with people whose future is cut off and no amount of counter<br></blockquote><blockquote type="cite">force -- which intensifies hopelessness -- can long secure them.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">7 sophisticated benevolence, never penetrating to the real issues.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">8 Chicago has developed a model of comprehensive community<br></blockquote><blockquote type="cite">reformulation in Chicago's West Side.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">9 Comprehensive reformulation begins with a carefully defined area,<br></blockquote><blockquote type="cite">set apart by clear boundaries. This reduces the sense of chaos created<br></blockquote><blockquote type="cite">by the seeming impossibility of the task. Geography curtails<br></blockquote><blockquote type="cite">dissipation and duplication of effort. Geography makes possible a<br></blockquote><blockquote type="cite">clearer picture of the maze of problems that paralyze the citizens.<br></blockquote><blockquote type="cite">Unless the imagination of citizen is refurbished, nothing else can<br></blockquote><blockquote type="cite">lastingly be altered for the black disadvantaged of the central city.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">10 Piece-meal approaches never get at the real issues and cannot<br></blockquote><blockquote type="cite">create the needed morale for action. Indeed they tend to cultivate the<br></blockquote><blockquote type="cite">victim image.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">11 the postures of the various age groups radically influence each<br></blockquote><blockquote type="cite">other. If the elders are neglected they will unintentionally<br></blockquote><blockquote type="cite">communicate their images of submissiveness to the young.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">12 In creating a community large or small, a sense of commonness in<br></blockquote><blockquote type="cite">mission must be created. Corporateness relative to task define<br></blockquote><blockquote type="cite">community. and this is mediated through living symbols. These include<br></blockquote><blockquote type="cite">songs, festivals from the geographical area<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">13 a practical solution must be reiterated frequently:<br></blockquote><blockquote type="cite">"comprehensiveness" has both scope and depth and timeliness. For<br></blockquote><blockquote type="cite">example, the first four-year experimental phase has both impact and<br></blockquote><blockquote type="cite">penetration ensuing in an awakening and commitment of a core of the<br></blockquote><blockquote type="cite">citizenry and they establish imaginal education forms, the social<br></blockquote><blockquote type="cite">constructs, and the community organization.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">14 imaginal education is the beginning. It is the crucial problem of<br></blockquote><blockquote type="cite">local communities. Imaginal education involves first of all,<br></blockquote><blockquote type="cite">de¬programming passive, disengaged, victim conversations for no<br></blockquote><blockquote type="cite">possibility<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">15 Replacing victimology means that individuals and communities become<br></blockquote><blockquote type="cite">proud of and engaged in a conversation for possibility in a new<br></blockquote><blockquote type="cite">works of possibility.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">16 imaginal education begins early in the crib and much later with<br></blockquote><blockquote type="cite">senior citizens, with people beginning careers, with established<br></blockquote><blockquote type="cite">adults and the cultural images that surround them.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">17 Creating a new grassroots social contract means learning to handle<br></blockquote><blockquote type="cite">hundreds of surface problem areas and organizng into 5 shared social<br></blockquote><blockquote type="cite">processes of: economic, political, education, arts life style<br></blockquote><blockquote type="cite">practices.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">18 A shared grass roots social contract can yarn bring into being a<br></blockquote><blockquote type="cite">web of local initiatives to deal with self-identified identified<br></blockquote><blockquote type="cite">problems<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">19 A shared grassroots social contract brings community organization<br></blockquote><blockquote type="cite">and structural access give to do something about unmet local needs-<br></blockquote><blockquote type="cite">for example local health care access.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">20 Developing community is the creative thrust of the city and<br></blockquote><blockquote type="cite">impacts the total social vehicle. It is the force of social change<br></blockquote><blockquote type="cite">operating from within the ordinary patterns of society that become<br></blockquote><blockquote type="cite">extraordinary.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">21 "Iron Men,"to use a specific community image that became a symbol<br></blockquote><blockquote type="cite">and a statue in 5th City community, Chicago are local, often not very<br></blockquote><blockquote type="cite">visible community leaders know the neighborhood and who disseminate<br></blockquote><blockquote type="cite">crucial information about social and individual needs which are often<br></blockquote><blockquote type="cite">by means of a simple online community webpage -- made available to the<br></blockquote><blockquote type="cite">Guilds of the community for proper action<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">22 Over time an 'invisible collage" of neighbors grows. People sense<br></blockquote><blockquote type="cite">after what it means to participate in a new social contract and the<br></blockquote><blockquote type="cite">decisions and action that influence the destiny of their community.<br></blockquote><blockquote type="cite">There is a living conversation for possibility in many local<br></blockquote><blockquote type="cite">communities and diverse cultural expression.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">23 There is a living on-going sense of positive accomplishment and<br></blockquote><blockquote type="cite">active participation in living history.<br></blockquote><blockquote type="cite"><br></blockquote><blockquote type="cite">24 community reformulation is in our opinion the only strategy for<br></blockquote><blockquote type="cite">dealing with the tragedy and the promise of local communities in<br></blockquote><blockquote type="cite">cities everywhere.<br></blockquote><blockquote type="cite">_______________________________________________<br></blockquote><blockquote type="cite">Dialogue mailing list<br></blockquote><blockquote type="cite">Dialogue@lists.wedgeblade.net<br></blockquote><blockquote type="cite">http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net<br></blockquote>_______________________________________________<br>Dialogue mailing list<br>Dialogue@lists.wedgeblade.net<br>http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net<br></div></blockquote></div><br></div></body></html>