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To facilitate:

- The joy of doing your project

- The ability to see human needs, fears and hopes for the issue you are tackling at the heart of your project.

- How to connect what you are working on and your current interests to do narrative change work. This includes seeing dominant narratives we can use to our advantage. It includes self-reflection on your positionality. Finally, it involves curating a narrative change campaign.

Āryā brings experience from her multiple pasts, being a user experience researcher and designer in a past life, from being a a journalist and storyteller. From being an activist, whose work has been through transmutation more than once.

Most importantly some experience and fun learnings from the 5 by 5 by 5 experiments.

To engage with Āryā come as you are. Come as yourself with where your journey finds you.

If possible:

- An open mind and heart.

- Honesty about what you need as a person.

- Readiness to engage with emotions

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Āryā’s creative doula hours - Arya Jeipea Karijo

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Hi People,These are two hour sessions. meet.google.com/ivq-gjua-aopIt doesn’t mean we sit through all two hours. It just means I am available for that duration.Please schedule a day before especially if requesting a physical meeting.Happy creating

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Here is the underlying google document

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Image: Shutterstock. Sushaaa. Close up of flying bees. Wooden beehive and bees

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What are your reflections after the session on power on Thursday the 18th.

As they say in Nairobi, Kenya. "Comments fupi fupi", meaning don't overthink just drop your immediate thoughts in the comments

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Why are we even here?

Research is a tool of science. Just like religion, just like culture, just like law, science can be used by the systems. But just like religion, just like culture, just like the law, science can be wielded by anyone. So if we are to be believable we need to wield these tools better than those who wield them against our freedoms. Hence the research is us wielding science.

We are exploring something societal so it makes sense that we use social science methods. Vivian vivian193 started us off with writing this powerful executive summary.

Then like everyone with a trade we need a tool. If we are going to listen to conversations in the digital world we needed something the equivalent of an astronomer with a telescope or a biologist with a microscope. We have Velma. Velma is our powerful lens into conversations.

But as you will see from the linked slides we needed to learn more about ourselves as the astronomers/biologists of social conversations than about the tool.

Also we are on the clock, the technology that powers Velma is something called CrowdTangle and Meta (the people who run your Facebook, WhatsApp and Instagram) don't want tools that can give insights to social conversations, they bought CrowdTangle a few years ago and now they are discontinuing it. So we have a weeks till August 15th then our social media telescope will have a broken lens.

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Research Objective: 'Tracing how narratives and actors associated with family values influence online Kenyans' discourse on sexuality, gender, and family from September 20222 to June 2024.'

Research Questions:

Actors Mapping

1.     Which groups of actors have influence over online family values discourses in Kenyan social media spaces? Why?

Which communities are they a part of?

2.     Who do pro-family values actors legitimize, who do they delegitimize? How do they do it?

3.     What is said about pro-family values actors by different sectors? How are they legitimized or delegitimized?

4.     How do different groups of pro-family values actors shape online discussions? What tactics do they use?

Narratives Mapping

1. How are African Family Values being discussed in Kenya across different social platforms? Specifically, what are the predominant topics of these conversations, and which issues receive the most attention?

2. In the context of Kenya, which topics related to African Family Values are most frequently addressed on Social Media, which topics have the greatest impact, and why are these topics particularly influential or contentious?

3. What narratives and framing techniques on social media are shaping Kenyan perceptions of African Family Values? How do people talk about African Family Values?

4. How are Queer communities and women framed?

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Blog Post - Research Definition and Design 3

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Why are we sharing weekly prompts

We know at the end of this. You our "newly minted narrative workers" have to come up with your ideas to win people's hearts and minds and to take away the insulation for the system.

For this to happen you need to be able to challenge everything you thought was cast in stone. If you can change your mind then maybe society around you can change theirs.

Vivian and I will be sharing the weekly prompts. Seeing as we are being completely honest with each other, your prompts are very similar to the themes we are listening to on social media with Velma. If you engage with the prompts then you won't be lost when it comes to coming up with experiment themes and better yet to doing narrative change in your current work or in a narrative change experiment.

If you are interested in the key words we are using for social media listening you can see this amazing MIRO which was our collective brainstorm with other researchers or you can go back to the original slide I shared about Velma, we update everything there or better yet go to vivian193 Vivian's diary and read the beautiful blog that she wrote.

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So we have a research group and here are the running notes from our meeting

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https://docs.google.com/document/d/1wSJcShth80bo4wVO7ibKg0Atwi0XVHXU5wMToMZb91c/edit

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Check out this Presentation designed by Komons Collective SLL.

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After Cape Town, clearly there is a need to simplify what the research team does or has been doing.

This is an attempt at a short A.I assisted explainer

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Tras nuestra reunión en Ciudad del Cabo, está claro que es necesario simplificar lo que el equipo de investigación hace o ha estado haciendo.

Este es un intento de explicación breve con ayuda de la inteligencia artificial.

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After Cape Town, clearly there is a need to simplify what the research team does or has been doing.

This is part two of the short A.I assisted explainer. It explains

Narrative mapping

Actor mapping

Network analysis

Strategic communication

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Strategic communication mapping and network analysis

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From Narrative analysis to running campaigns

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From Narrative analysis to running campaigns

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If the Zoom call is too long here are the accompanying slides

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From Narrative analysis to doing campaigns

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From Narrative analysis to doing campaigns

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Hi Friends, here is a useful resource from our friends at Komons and La Interseccion on how to move from what you have been learning in the cohort or from the research we will be sharing to carrying out campaigns

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Hi people. Uploading this here. We will talk about it.

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Narrative Change Competencies and Prompts

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We present a strategic communication guide to promote new trans narratives. In this document you will find a summary of several investigations that reveal the digital ecosystem and the perceptions of public opinion about LGTBI+ realities, a methodology to design and organize collective digital strategies and some learnings from a campaign we carried out last fall (Proyecto Hortensia).

Laintersección.net is a learning community driven by people working on research and digital strategy. We analyse messages shared on social media, we connect organisations and entities, we boost collective actions and we design strategies to reach a wider audience. After this campaign, we continue to embark on collective adventures and weave alliances to put an end to organised hate. If you would like to comment on this guide or suggest a collaboration, drop us an email at hola@lainterseccion.net.
[Versión en español]

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Guide: How we can change trans narratives collectively - La Intersección

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We present a strategic communication guide to promote new trans narratives. In this document you will find a summary of [...]

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The art work in our background "Queer Happiness: This is Love" and in our first post "Queer Happiness: The gift of the Goddesses" is part of a series known as "queer happiness" done by a collaboration of feminist artists with queer artists, working on mixed formats including digital art, paint on brush, animation.

Artist credits

Jacque Njeri, - Director, worlds (outer space), combining mixed media
Chela Chelwek, - Digital art, characters (DJ on wheelchair, Goddesses), worlds (city scape)
Sarah Ijangolet, - Digital art, Characters (non binary couple), storyboarding
Maria Barasa, - Animation, characters (goddesses)
Lynn Kanga - Paint on canvas, landscapes (waterfall and nature landscape) and

Funding

This series of work was paid for by UHAI EASHRI for commons use. As such the above named artists should always be credited, the work should not be sold or used for any commercial gain and no derivatives should be created from the initial pieces.

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WHY IS BELONGING IMPORTANT TO US AS HUMAN BEINGS?

Think about family - what does it mean to you?

Think about ethnicity and nationality - why is it important to you?

Think about belonging to a faith community - why do we feel so attached?

Finally, what are your reflections about what we have presented about the three emotive issues that can be used to build negative myths?

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For me, belonging is never concrete because the places, movements, and communities I belong to keep shifting as I discover more about myself and the world I live in.

For example, the expansiveness of gender and exploring my own gender or lack thereof as well as understanding the worlds political systems and how they affect my existence.

Throughout every phase of belonging, I am in awe of the similarities in our experiences, the bonding it births, and the solidarity the community offers in times of struggle, which at times feels perpetual, especially for the queer community.

Belonging also aids in my search for self within my Africanness. Being part of various communities, especially within the queer context, has deepened my understanding of my Africanness. It has shown me that African identity is not monolithic and that it encompasses a wide range of experiences and expressions, including those of queer Africans.

Being queer in a homophobic environment, means that I often have to suppress my authentic self out of fear of discrimination. Within pockets of the queer and Trans communities, I have however often felt seen and understood and held.

While the threat of exclusion is always present with every evolution of belonging, I embrace the Toni Morrison quote, “I stood at the border, stood at the edge and claimed it as central. I claimed it as central, and let the rest of the world move over to where I was,”  which helps me to center myself and my experiences, transforming the exclusion into a form of resistance.

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what belonging and identities mean to us, why we’re so attached to these groups (ethnic, nationality, religion, culture, family etc) ....

Belonging to me means community. I am a believer in community care and love and as such finding pockets of community in my chosen families based on things like nationality, sexuality, gender, and lack of religion among others gives me that sense of community.

What if our identities (based on gender, sexuality, nationality, culture, religion etc) mean we don’t ‘belong?’ How can our identities be weaponised against us? ...

Of,course belonging to one thing can mean exlusion from the other and I don't inherently see that as a problem, except when the exclusion results in marginalization and denial of access to certain rights and services.

For instance, we see the wealthy folks belonging with each other but are never excluded in the way that queer people belonging with each other leads to exclusion.

Systems of oppression have made belonging a marker of who is treated better than the other, driving most of us to the margins and that's how it's been weaponized.

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IDENTITY POLITICS - OUR PLACE IN THE WORLD?

Is there something you identify as - for example, your tribe, race, religion, gender, and sexuality?

How have these identities enabled your participation in community, society, or other grouping?

How have these identities led to your exclusion from community, society, or other groups?

Finally, what are your reflections about identities? Why do people use identity to create outsider and insider dynamics? Why do people use our identities against us? Does this benefit the users/misusers of identity in any way?

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I'm also going to share this here... I think there's a bit of an inner subconscious resistance to answering these questions (and I understand why we are answering these questions).

This quote has triggered that for me... that as a person I am quite tired of explaining things around my identity.

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How can our identities birth resistance?

Being excluded from the things that we all deserve as people leads us to all forms of resistance

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Otieno P. Odongo's accompaniment offering

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Otieno P. Odongo's accompaniment offering

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My name is Otieno P. Odongo. I see myself as a narrative farmer, who loves his craft and desirous of bountiful harvest, to feed a world ravaged by hunger for ‘empathy and kindness’. As you embark on your experimental journey, I will be on standby to offer, among other asks, the following:

1) Idea(s) storming-Collaborate with you to generate and refine ideas that align with your goals for social change.

2) Audience Research-support you to understand your target audience deeply to tailor your messages effectively.

3) Work with you to craft compelling narratives that resonate with your audience and drive your intended impact.

4) Work with you to identify the best platforms and channels to deliver your messages for maximum reach and effectiveness.

5)Support you in the effort to bring the totality of yourself to this work

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Hello folks, my name is Sandra Kwikiriza and I am queer feminist. I wear many hats but for this cohort, my offering is around safer advocacy practices in light of your individual experiments.

I will support you in planning your experiments including preventative planning.

Protecting your devices and online accounts that will be used for this advocacy experiment.

Managing account access in case you’re co-implementing with other people, or for those implementing at organizational level.

We shall also explore informed consent if your experiment involves the use of other people’s personal information and/or likeness.

I will also support you in choosing the most suitable platform for this experiment.

My support is not to tell you how to implement your idea but rather for you to begin a process of identifying what will work best for your individual context.

No request for support is too small or too big, neither will it be too silly or too serious.

I am committed to walk your unique journey with you, as best as I can.

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I describe myself as a storyteller and custodian of people’s stories.   Currently living my dream as a full-time writer and am grateful for the opportunity of presenting queer stories from Kenya to the world through various platforms. Furthermore, I’ve run a storytelling podcast since December 2017 called Nipe Story and also occasionally work as a freelance journalist and trainer.

My offerings are laid out below:-

·        Creating desirable narrative edges & frames - I am available to be a soundboard for the experiments that have been conceived. With my years of experience as a storyteller using sound words and broadcast, I am happy to offer examples and insight from my journey.

·        Building Intersections – I look at this like a weaving process. I have a way of warping and wefting ideas and finding points of convergence.  Once again, I draw examples from my personal experience.

·        Striking collaborations – Happy to share opportunities and networks that can open doors for potential collaborations.

·        Wellness as a form of resistance – I consider wellness as a form of healing and a way of tapping into more forms of creative expression. We can only create or heal when we are rested.

Availability: Wednesday 28th August 2024

To book write to: kmwachiro@yahoo.co.uk

Sessions:

12:30-1:30 pm, EAT

3:30 – 4:30 pm EAT

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The Elephant - African analysis, opinion and investigation

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In the year 2053, Kenya will be 90 years old, and I will be 80 and well into mzee territory. As a country, we will not have been a century old yet, and compared to older democracies, we will still be a young nation, and Africa will still be a young continent. If you are a Gen Zer and are reading this, you will be grappling with a mid-life crisis or celebrating having lived a half-century.

What will Kenya be like then? While contemplating this question, I turned back the clock to Kenya thirty years ago. I had just started my second year at Daystar and was enjoying the freedom of university life. Whitney Houston killed it on the charts that year with the single I Have Nothing. RnB was king, Freak Me by Silk was phenomenal, and Shai, SWV, Peabo Bryson, Tevin Campbell, Babyface, Brian McKnight, and Vanessa Williams were serenading us. We enjoyed these tunes through KBC or, occasionally, Metro FM, dubbed cassette tapes or Jam-A-Delic on KTN. At only 15 years old, Sally Barsosio became the youngest athlete in the world to win a medal at a major track event. Continentally, the Chipolopolo, Zambia's first chance at winning a significant football title at that time, were killed in a plane crashed somewhere over what was called Zaire, now DR Congo.

Indulge me kidogo with the flashbacks. Back home, we saw the price of bread double from seven to 15 shillings, a beer cost 25 bob, a soda and a kilo of sugar retailed at 15 bob, and the US dollar traded at 66 shillings. Politically, the country was still grappling with "tribal" violence in the Rift Valley. Musalia Mudavadi was the almost-new Finance Minister. Ruto was 27 years old, Raila was 48, and Jaramogi was still alive. Words like majimboism started being thrown around politically, and the revival of GEMA (Gikuyu, Embu and Meru Association) was being touted. Nyayoism - rather than Moi - reigned supreme, and KANU was indomitable, or so we thought. Internationally, American singer Prince had changed his name to a symbol (some folks believe pronouns are confusing), Bill Clinton had become president, and Manchester United were declared the first champions of the new FA Premier League. I confess I am a bit of a history buff who also likes lists.

So, what would 2053 look like? I imagine we'll have moved on to the next thing after AI, and I firmly believe there will be a different world order, and new nations will have been birthed. Will the concept of nationhood as we know it now still exist? Female political leaders will be so kawa, and we will see leaders come from regions and groups currently marginalised or ostracised. There will be many more cures to the many illnesses that plague us, and either the AU will have finally gotten teeth and become self-sustaining - or will have died.

Here on the continent and globally, we will live in a fairer, more humane, just, diverse, inclusive, and greener world. I say this with a lot of conviction because that is the current language of the Gen Zers who will be in leadership in 2053. It is a world being formed now. To quote the South African speaker and author Vusi Thembekwayo, "Africans don't have the luxury of waiting. The future is now." We have waited for far too long, and thanks to a more globalised and accessible world, thanks to tech and the internet, it is evident that another world is possible for our country and the continent.

Maybe it's an age thing but over the last few years I've had the niggling feeling that I would like to work with the youth once again.Back in my church-going days, I enjoyed working with young people. In my books, the youth are between 18 and 24. How is someone five years shy of 40 still classified as a youth? What do they have in common with someone who is 18? I digress. I like listening in on their conversation, knowing what they worry about and dream about, and constantly want to know what they want of my generation. I find that they want to know our thoughts or receive guidance, but they also want to be seen and be heard by us, the Gen Xers, just as we wanted to be heard by the Baby Boomers. Let's not forget that we, too, were misunderstood and jabbed with the phrase, "Hawa watato wa siku hizi" -  these children of today.

Gen Zers and the younger millennials want a place at the table and know they don't have to have earned it like we were made to believe. Our parents told us and made us think that a degree, a marriage and children, a steady job that leads to a loan facility and a pension, and then grandkids, earned you a place at the table. I remember landing a job with a pension, yet I didn't even understand the significance of a pension. They are a generation who know another now is possible and are not afraid to challenge the gatekeepers' hubris and outdated systems.

Furthermore, this younger generation is adamant about breaking generational trauma and dismissing our forbearance. Yet my generation seems hinged to our traumas and PTSD experiences, describing them as resilience. We live in a world where affirmation and validation are the norm, not perceived as mollycoddling. Where personal growth, ambition, rest and well-being are commended, binaries are fluid, and grey areas offer room for discovery and dialogue.

If we, who are more seasoned, listen, learn, and unlearn a little more, our ways and our voices will make it into the younger generation's lives without facing hostility and derision. Furthermore, we, too, should apply affirmation and validation to our own lives and deal with our own traumatic experiences. How else do we close the generational gap? We have an opportunity to show that youth is fleeting but should be enjoyed, that growing older is a gift and is dynamic and fun, that there is no shame in the mistakes that may have taught us lessons.

Revolutionary philosopher Franz Fanon said, "Each generation must, out of relative obscurity, discover its mission, fulfil it or betray it." My addendum to Fanon's statement is that each generation needs to find its song. And it is only fair to let the various composers of the song of this time find their tune. Words like respect, inclusivity, equity, fluidity, decolonisation, representation, collaboration, wholesomeness, eco, journey, spirituality, safety, sustainability and vibes are already nestled in the consciousness of the young composers. And I've realised that for them it doesn't matter how you are physically abled or how you choose to present yourself to the world.

From where I stand, a world of Utu, Ubuntu and Namaste that recognises our humanness is possible.

As a child of Mama Afrika, we are witnessing the birth of an identity that transcends the boundaries of the Berlin Conference and the confines of Kenyatta's, Nkurmah's and Du Bois' Pan-Africanism. It is not political. It encompasses the African identity and its plethora of heritages, creativity, spirituality, old knowledge and the recognition of Africa's richness and formidableness before the advent of the coloniser, the Bible and the gun. Gen Zers are asking questions about who we were and what our ways were before colonisers made us believe that our songs and our composers didn't matter.

This new global Africanism is giving the world names to celebrate our continent and the ancestors who carried those names. These names have been mainstreamed and have opened doors for more names from the continent, allowing for even greater dreams to be imagined. We are getting used to hearing accolades and applause for names like Adut, Mutu, Ny'ongo, Enninful, Chioma, Ncuti, Drissi, Kidjo, Biyomba, Kaluuya, Kéré, Ta Lou, Kingori, and Simbini.

Non-white histories are being unearthed, offering a more truthful, contextual and unapologetic perspective to the yesterworld. Marginalised cultures celebrate themselves, tell their stories, and sing their songs. Our continent is far from flawless; however, we recognise the imperfect and often unequal environments within which we exist. Yet, there is a generation that is still pushing for change and constantly bypassing systems and thoughts that are colonial and patriarchal.

Fortunately, for them, that different world is already here. When I was younger, the phrase, "The youth are the leaders of tomorrow" was tossed around, feeding nascent dreams. I believed it. However, no one told us when that tomorrow would come and those who chorused the phrase never gave us the opportunity to try out our type of tomorrow. So, we found ourselves slowly mirroring their ways, their fears, their inhibitions. This younger generation is looking at us and doesn't want the tomorrow that we are offering them; they are challenging and questioning our ways, making us feel uncomfortable in our seats. This is why I think it is high time we reclassify how we define youth on the continent. Generation Z and the younger millennials don't want to use only our tools; they want to use theirs and reimagine our world and their world because they know and see how we are botching things up. And those who are smart see the value of our experience, knowledge, wisdom and heritage.

Safety is a crucial aspect of their lives, and they navigate to and curate spaces of safety that will enable them to thrive. Within the LGBTQI community, many of us have two sets of families. There is the one that involves blood relations (nuclear and extended), and then there are those who have your back, and see you and love you unconditionally in the way you choose to present yourself. These chosen families are a reflection of one's true self. Yet even within those chosen families, there are dynamics to be dealt with, but love, respect, and freedom are tenets that are upheld. Safety.

The younger generations are conscious of their demand for a world where their safety is considered, and within that world, they want to live, believe, create and thrive. They are open to discussing new ways of defining wealth, leadership, love, family, marriage, democracy, gender and spirituality. Sadly, the political environment on the continent does not offer the opportunity, which translates into unstable and unpredictable socio-economic conditions. How can you feel safe when you don't see yourself or others like you in positions of leadership and authority? When you are constantly told you aren't ready to take on the mantle? When no one is imparting the skills needed or building you up to believe that you can take on the mantle?

Another world is possible for this continent, and it will only come about when generations talk to each other, listen to each other, and see one another. I have nieces and nephews (blood relations and adopted ones) and younger members of the queer community who inspire me to dream because they give me new eyes with which to view the world. They, in turn, see me and how I have shared my journey with its twists and turns, and we have come to an intersection where we can break kola together. We can reimagine new worlds together because we can reimagine ourselves.

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KEVIN MWACHIRO - Another Now is Here - The Elephant

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For the Gen Zers and the millennials, another world is already here. And they can lead us to it if generations begin to talk to each other, listen to each other, and see one another.

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Hi People. I just added something here for self reflection

Here are the links to the sources I used in the slides.

Scott Peck - The Different Drum (community building resource)

https://chattanoogaendeavors.org/service/community-building/stages/

JASS associates on Power

https://justassociates.org/what-we-do/power/

48m

Audre Lorde - on Power

https://www.poetryfoundation.org/poems/53918/power-56d233adafeb3

48m

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Hey good people, Stephen Okwany here. I am an Artivist, an Innovator and Reservoir of Creativity. As you immerse yourselves in the ocean of experiments, I am available to shed a part of me through these offerings;

1. Creating desirable narrative edges & frames - I am available to walk you through anchorage of narrative practice and identification of deviations which would otherwise shift your amazing narrative experiments back to advocacy work. You don’t need to scratch your head too much on this, allow the process to be flawless. Let’s have some virtual coffee when you feel the shift.

2. Building Intersections - I am a believer that no movements exist in isolation, and so are the experiments.

My offer is to support you in deconstructing politics of single identity organizing and to explore intersectional cross-movement pieces of work which address our lived struggles. There is definitely something that the LGBTQ+ movement can learn or share with the Feminist or Climate Change movements. This way, we shall address the ’family’ connotations that are constantly weaponised against progressive movements.

3. Striking collaborations - While you shall embark on your individual experiments, I am on standby to help you create leverage across the different experiments. This shall be purely based on strategy and principle and shall not include matters finances (unless you find meaning for the same among your own selves).

I shall be available to prick that invitation to collaborate among your different experiments for maximised impact. This way, we deconstruct siloed processes that might polarise our amazing experiments for opposition infiltration.

4. Wellness as a form of resistance - Everything said and yet to be done, let’s recognise the importance of having a minute to breath.

I am on standby to offer amazing and delicious menus of wellness that might just be ripe to settle your soul and mind.

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Experiment Erica, Vivian and FIKS on carcerality

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Experiment Erica, Vivian and FIKS on carcerality

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Queer Happiness: The Gift of the Goddesses by Jacque Njeri, Chela Chelwek, Marie Barasa, Lynn Kanga and Sarah Ijangolet

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HOW TO USE THIS PADLET

This Padlet has the following sections:

Prompts 1,2,3...: Reflections and prompts from the researchers.

What we're learning in the cohort: Notes and reflections from the learning sessions

Research diary: These are written by the researchers; you will never have to guess or wait for a report we will document it here for you

Our experiments: all about your narrative change work. Please upload it here videos, text, we want it all

Accompaniment offerings : What to ask of the team that is accompanying you on the experiments

Resources : Readings, short explainer videos