Initiatives of Change - Libby Hoffman

I came to the Agenda for Reconciliation conference at Caux (my first time) ready to learn, both from the remarkable people that were there and from the talks and workshops of the conference itself. What I didn’t anticipate was how much I would learn from simply observing and participating in the “running of the house.” I have now come to think that perhaps it is the behind-the-scenes preparatory work and the work of the house itself, in its spiritual and practical dimensions, that defines the real substance of Caux’s peacemaking.

Having arrived, I jumped into helping where I could, as does everybody so naturally at Caux. I had the unique privilege of helping to set up and inaugurate the sparkling new kosher kitchen—which became emblematic to me of some of the underlying values and actions that define Caux’s approach. I learned about the incredible care and thoughtfulness that had gone into planning and designing the kitchen, stocking it, planning meals, and teaching others about how to work in it—all for the purpose of honoring and making space for the religious commitments of a small minority of the conference participants. The inaugural Sabbath eve celebration, featuring the first meal cooked in the new kitchen, broke down barriers for many and played a crucial role in setting the tone for the depth of interaction and freedom of participation that occurred over the next couple of days, which focused on the Middle East.

Several people devoted much time to the work in this kitchen, missing formal events of the conference to do so. But seeing this close up, I began to realize that this behind-the-scenes activity represented a unique dimension of peacebuilding practice itself. The closest analogy is that of the work of establishing a household, which is a unique combination of a place where our deepest moral and spiritual commitments intersect with the most practical meeting of day-to-day immediate needs, in an environment of long-term, sustained commitment. At its best, a household is simultaneously serving its immediate occupants and also the larger world, or at least serving the greater good. The work of establishing the “household” of peace—and of defining and preparing and sustaining that household—enables and quickens the peace work that happens within and without the doors of Mountain House, Caux.

Reflecting on my own experience as a parent and a homemaker, I realize my own house is a place where I give care extravagantly —not because my kids will appreciate it or even notice it (in my experience, they don’t!), but because I love them and because I want them to reach their fullest potential. I also find that so much of the work of running a family household is not about directly addressing a problem (or even what conflict resolution-ists call the “relational space” around the problem). Rather, much of the day-to-day work is about creating a setting, a nurturing and growth-inducing environment. For example, we establish certain rules of the household and assign responsibilities to each person, recognizing that a household is a collective venture and requires everybody’s contribution. It’s also through these rules and responsibilities that family members learn the basic foundational qualities of responsibility, commitment, unselfishness, and generosity.

We also recognize the value of having beauty in our home, not in a museum-like way or as an end in and of itself, but because we see creating a space of comfort and safety and beauty and inspiration and fun as contributing to the development and fulfillment of all family members and blessing all who come through it doors.

The unique house-hold of Caux included not just the beautiful space and the extra-vagant care, but also the establish-ment and demon-stration of a core set of moral and spiritual values by the people at the heart of this venture. These lived commitments did not presume anything upon the religious or spiritual commitments of the conference partici-pants, but they did create a maximally conducive environment for the tough work of peacebuilding to be carried out.

I came away from Caux convinced that the very way the household was defined was what allowed these improbable combinations of people and perspectives to come together in difficult, unique, and promising ways. The household of peace, then, can meet needs not just through delicious meals and comfortable rooms, but it can – and did – meet our needs for new hope and inspiration, breakthrough insights, substantive learning, and building transformative relationships.