Evelin Lindner's Global Life World and Scientific Enquiry

Reflections in December 2004
Reflections in June 2004
Very short summary of my thoughts and observations, 2007
Reflections in December 2008
Reflections and chronological description of my global life design
Some texts on global citizenship of care and dignity
Footnotes
References

 

Reflections in December 2004
I was born into a displaced family (more precisely, a family of forcibly displaced people) and I grew up, not so much in my actual geographical and cultural environment, but in my father's imagination and stories of the farm that he had lost (which is now in Poland). I grew up with the deep-felt identity of displacement of "here were we are we are unwelcome guests, we are not at home, and there is no home to go back to." Most of my early years were characterized by the feeling of a lack, lack of belonging, lack of roots.

Slowly, over the years, I learned that identity is something people can choose and construct. I understood that I could construct different layers of identity and choose or "hook up to" displaced-people identity, or German identity, or Polish identity, or European identity, or global identity.

I found peace and calm and a tremendous sense of belonging in constructing my personal identity as follows: When I am asked "Where are you from?" I usually reply: "I am from planet Earth, I am a living being, and I am a human being like you. If you wish to know more, I will tell you more. It is a longer story." In other words, my identity today is constructed like an onion, or like a sunflower. At its center, at its core, there is my identity of being a living being, a fellow human being. This is my essence, and here is also the limit of my essence. All the rest is secondary and "a long story": I love my friends around the world, I love the Norwegian landscape, I love Jerusalem, I love the desert, I love flying, I am ashamed of the atrocities inflicted by Hitler, or Stalin and any other perpetrator and their followers, in other words, I am ashamed of the atrocities that humankind has perpetrated, and I am proud of humankind's achievements. When I am in Japan, just to give an example, I explain that Japanese history is MY/OUR history and that I wish to learn more about MY/OUR history. And that Japanese culture is MY/OUR culture; I would avoid saying sentences entailing the words "your history," or "your culture."

In other words, I would avoid saying sentences such as "I am..." and then complete this sentence with the name of a nation, or the name of a profession, or a gender label. Why? Because my essence is not to belong to a nation or a profession or a gender category. My essence is to be a living creature and human being. This is my primary identity. This does not mean that I am not in love with or attached to certain places or people more than to others. But all these attachments are secondary. If I were to say, "I am European," for example, I would introduce a misplaced essence into my identity, an essence that creates false fault lines to people from other parts of the world. Clearly, this does not mean that I am not particularly attached to Europe. Evidently, since I grew up there, I know it very well, and care for Europe in a specific way. However, this is not the core essence of my identity. The core essence is to be a fellow human being of all other human beings on our planet, ready to shoulder our joint responsibility for our tiny home planet.

I know that my choices, though relevant to me, are not necessarily convincing to others. Yet, I believe that conceptualizing the core essence of our identity in other ways than as our shared humanity, is potentially dangerous. When Adolf Hitler came to power, a number German Jews were adamant that they were Germans more than Jews, in short, they had constructed a German identity more than a Jewish identity. Still they were subsequently killed because their essence was seen to be Jewish by their murderers.

Because of this, I recommend my layered identity as a blue-print for nurturing peace. I am often asked: "Where are you from?" As explained above, I avoid replying with the name of a country or nation, or with an otherwise lesser entity than the entirety of humankind. Instead of giving the usually expected answer, I explain my point, I explain that the usually expected answer, in my view, is prone to undermining world peace and that I therefore have developed an alternative answer. So, what I do is not just a theoretical vision, I apply it everyday in practice.

The result is a profound anchoring that I feel in the world. And it is not just my imagination that gives me this feeling. My way of presenting myself as a fellow human being, indeed opens hearts and minds of many people I meet around the world to our human commonalities. Their warm-hearted love that they then extend to me, is what anchors me in this world and gives me a deep sense of belonging and roots.

Reflections in June 2004
In order to understand a globalizing world, we need "global" research, as well as the participation of researchers who have a global outlook and global experience. In my case, a specific biography of displacement made me acquire a profoundly global perspective and identity. As a result, in my conceptualization, psychology is embedded within broader historic and philosophical contexts and is profoundly intertwined with global changes. The aim is to avoid single interest scholarship, work transdisciplinary, and probe how even local micro-changes may be embedded within larger global transitions.

In my case, a specific biography made me acquire a profoundly global perspective and identity. The lack of a clear sense of belonging during childhood (being born into a family of displaced people) made me particularly sensitive to identity quests and urged me to learn about and become part of the rich and diverse world culture that belongs to all of us, as opposed to being part of any particular national sub-culture. Adair Linn Nagata wrote an article in 1998, Being Global: Life at the Interface, whereby living at the interface means living as an immigrant in another culture. In my case, I have accustomed myself to living in many cultures and in many interfaces, more so, have made the very interface my home.

My personal development parallels recent epistemological trends in many ways. Psychologists, for example, are at present beginning to overcome their "physics envy" (Ray and Anderson, 2000, p. 180) and start to integrate quantitative research approaches into larger contexts and allow for triangulation with qualitative research paradigms. My personal development also parallels the current trend towards rather relational theories in social science, away from individualist concepts that do not capture the complexities of a relational, emotional, and social world.

I believe that both, my personal maturation and current epistemological trends are intertwined with and nurtured by a growing awareness that humankind is One single family. As long as people lived rather apart, it was not seen as possible, for example, that people from different cultures could indeed understand each other. Cultures were regarded as a priori separate, and not as part of one single culture of homo sapiens, where people react to each other in relational ways, and altogether are perhaps more similar than different.

My conclusion after three decades of global experience is that we, the human inhabitants of Earth, are more similar than different and that there is ample common ground on which we can build. I suggest that this common ground connects people and draws them into relationships, and, if this trend is cherished, respected, and nurtured, and if people are attributed equal dignity, it can help turn differences that separate into valuable diversities and sources of enrichment as opposed to sources of disruption.

Even though having a "global horizon" is on the increase,(1) still most people respond to the question "where are you from?" with the name of a country. This outlook entails a framing of the world in terms of my people, my history, in relation to your history and your people. In my case, I have developed an identity of being a citizen of the global village, and thus all people's history is my history and all people are my people. This does not mean a rejection of local, national or regional identifications; it means lovingly including them within larger outlooks, broadening inner horizons and going beyond usually taken-for-granted inner boundaries. In my case, side-effects of this inner development are, among others, a longer time horizon as to my academic analysis, and transdisciplinarity in my academic positioning, both, as mentioned above, also representing current avant-garde trends.

There are still few people around with such broad backgrounds and global anchorings, yet their number is increasing and more and more people are drawn into this trend at least to some extent. Thus, my perspective and standpoint is not only particularly "global" but also future-oriented. My experiences and analyses will probably become more common in the future, both in the daily lives of lay persons as well as in scientific practice.

Ray and Anderson (2000) carried out surveys and interviews, which show that we currently witness the emergence of a new movement, the Cultural Creatives. When I read their characterizations, I appear to be at the forefront of this movement with my global outlook, my quest for broader meaning (2) (as opposed to narrow material or status gratifications), my desire to build bridges, between what Ray and Anderson call Moderns and Traditionals as well as toward what Ray and Anderson would perhaps call Pre-Moderns. I also bridge the Consciousness Movement and Social Movement that make up the Cultural Creatives Movement, according to Ray and Anderson.

In my view, my intuition that humiliation, a deeply relational concept, plays a core role in a globalizing world is deeply anchored in my global life world. Few people from the rich West try to enter into deep relationships with the rest of the world. Even when they travel, they pay visits, from my country to your country, and maintain the illusion that the West is somewhat independent from the rest and that discord can be attributed to culture difference, to them and their (backward) culture, or their unfathomable evil motives. Many travelers overlook that the rest of the world is deeply connected with its rich parts and that this relationship is probably more relevant than cultural differences. And, this relationship may be characterized by feelings, such as admiration, or envy, or, when we talk about serious disruptions such as terrorism, by feelings of humiliation.

Very short summary of my thoughts and observations, 2007
I am often asked to summarize my message. Please see here a short narrative, and a somewhat longer paper. However, let me make an attempt to be even shorter in the following paragraphs. I have one main message, that I sometimes break down into four sub-messages or sub-objectives (see further down). The starting point for my work is that we, humankind, have to humanize globalization. I have coined the term egalization to signify that we need to implement truly — not just in rethoric — the idea that every human being possesses equal rights and dignity. A decent global village (see Avishai Margalit's work on a decent society) has to be built from the ramshackle global village that we live in at the current point in time. If humankind fails to achieve this, humankind might share the fate of the Titanic and face its demise. In an interconnected world we are all in one boat. Self-interest confluxes with common interest. Working for common interest is no longer optional altruism, but imperative for self-interest. Since the wealthy of this planet have more resources, and will face lethal backlashes (for example, terrorism) if they fail, they need to hurry and urgently take on the task of egalizing globalization in partnership with the rest. Everybody can and should contribute to this project (see in this context our Call for Creativity). By doing so, one does not only help "save the world," but also reaps a sense of meaning that otherwise cannot be achieved. This project is nobody else's responsibility and opportunity but mine and yours. The state of the world is dire, far beyond pessimism or optimism. We need to be profoundly alarmed and put all our energy into saving the Titanic from going down — rather than indulge into denial, panic, finger-pointing, or destructive pesssimism.

I break this main goal down into four sub-objectives:
1. The story of Marie Antoinette may illustrate the first sub-objective. It certainly is not true that she said "Let them eat cake (brioche)" when told that people were starving, this story was penned by Jean-Jacques Rousseau. However, the story could still be taken as a short-hand description of elite ignorance and how it may lead to death (the French aristocracy lost their heads under the guillotine). In other words, I wish to convey the message to the privileged of this world that their blindness (or worse) may cost them their lives. It is suicidal to stay unaware of the fact that casually displayed ignorance on the part of the wealthy may trigger feelings of humiliation in the beggars. It is suicidal because these feelings of humiliation may backlash. And feelings of humiliation risk backlashing with violence the more the world becomes interconnected, the more the downtrodden are moved by the human rights message for equal dignity for all, particularly if they, together with those who identify with them (see research on mirror neurons) gain access to lethal weapons. I call feelings of humiliation the "nuclear bomb of our emotions." Double humiliation is the result when the haves preach human rights to the have-nots, while at the same time allowing their ignorance to make the situation for the have-nots more humiliating. Double standards humiliate doubly. In other words, the wealthy do not only carry a particular responsibility, it is also live-saving for them to engage forcefully in egalizing globalization.

2. The story of the Wall Street financier illustrates the second sub-objectives. It is the story of a wall street financier, who, after having indulged in luxury (sports cars, penthouses, trophy girl friends, etc.), ends up investing in social responsibility, because it provides more meaning than any accumulation of self-focused gratifications could ever render. The message is that we need to ask "what can I do for the world?" and not "what can the world do for me?" The first question is much more gratifying than the latter. Investing one's energy into humanizing and egalizing globalization provides more meaning and satisfaction than holding on to self-centered "just world" beliefs. Many among the wealthy choose to define themselves as victims of injustice ("why should I care..."), or as comparably poor ("others are richer than me, why don't they go first..."), and thus avoid taking responsibility for the world. Yet, just-world thinking has no protective effect; in an inconnected world it is potentially both suicidal and homocidal. The haves of this world need to stand up and partner with the have-nots of the world. All together need to come out of humiliation in a Mandela-like fashion (Gandhi, Martin Luther King...), and not with genocide and terror (Hitler, genocide, global terror).

3. It it useful to look at long-term human history. This has three pay-offs, at least. First, it provides the calmness, composure, and serenity that is necessary to undertake the constructive social changes that is needed at the current point in history. Second, it opens space for mutual respect across fault lines. Third, it spells out a roadmap for the future and offers reason for hope. By looking at long-term human history, we detect that a culture of honor is an adaptation to the fear flowing from the security dilemma (a term used in international relations theory) that reigned during the past 10,000 years or so of human history, when people lived in a compartmentalized world and used land as resource for their livelihood (see William Ury's work). The security dilemma is a tragic dilemma, and consequently, the culture of honor forces people into tragic choices ("better dead than humiliated" has driven heads of families/states into duel-like wars that killed and maimed millions). In contrast, a culture of dignity, or, more precisely, a culture of equal dignity for all, can emerge in a unified human family where knowledge is the resource. The culture of dignity is much more benign than the culture of honor — among others, it opens for the Mandela path out of humiliation. Even though the culture of dignity is not yet realized anywhere on planet Earth — it is a vision for the future — it is worth working for it. The culture of dignity is not only more hopeful, it also represents the only suitable adaptation to the new world of global interdependence and interconnectedness that we live in. The culture of honor is of little help today. It was an adaptation to a past that was fundamentally different. None of humankind's forefathers saw planet Earth from the perspective of an astronaut. The term "global village" did not exist, nor did concepts such as "global cooperation to solve global social and ecological challenges of climate change, poverty, and violent conflict." In the past, under circumstances of the security dilemma, the aim was to keep enemies safely out of one's ingroup. This was old Realpolitik (or "security," or "counterterrorism"). A new concept of Realpolitik needs to focus on "human security." This means heeding the fact that in an interconnected world unilateral action no longer stays unilateral, that violence and humiliation no longer pacify, but come back in kind, in a boomerang fashion. A formerly compartmentalized world needs to be united today into a new global ingroup, or global community, to tackle common challenges and give the survival of all humankind a chance. To reach that end, the available cultural diversity within the human family must be harnessed and woven into a new context of unity in diversity. Elements that violate equal dignity and/or are divisive can no longer have a place. Cultural diversity needs to be boosted in today's world — it is as crucial to protect and nurture cultural diversity as biodiversity — however, diversity enriches only when embedded into unity.
Reasons for hope are, among others:
•  Knowledge as the resource for livelihood offers a win-win frame that is more benign than the win-lose lose frame that is forced into the foreground when limited resources such as land are the main resource.
•  All humankind defining itself as one single ingroup is more benign than many outgroups confronting each other, not least because it frees humankind from malign outgroup biases.
•  The ideal of equal dignity for all invites everybody into developing their full personal potential; no longer are underlings tools in the hands of their masters.
•  Cooperation with everybody is more constructive and benign than cooperating only within one's ingroup to keep outgroup enemies at bay.
•  Avoiding, preventing, and healing humiliation has a higher probability of succeeding than tackling the security dilemma.

4. The most significant danger at the current point in human history stems from the risk that the path toward a culture of dignity may be hampered by ubiquitous feelings of humiliation, which, when translated into retaliatory acts of humiliation, might send humankind back into the past of a divided world. I call this risk the danger emanating from "clashes of humiliation" (rather than Huntington's "clashes of civilization"). Clashes of humiliation need to be healed and prevented, not taken as pretext to turn back into the past.

Reflections in Decmeber 2008
What if you were to imagine that you have the task to develop a global network, a global fellowhsip, a global movement, a truly global network, fellowship, and movement. The first decision you may take is to design your life globally, as a kind of globally mobile ambassador, to find potential new members and invite them into your network.

The next question coming to your mind may be the following: What is a truly global network?
You will notice that usually global networks comprise many members from the so-called "West," and fewer from the "rest." In other words, your first task would be to design your global life in ways that bring you to the "rest."

When I began creating our HumanDHS network in 2001/2002, I started out with inviting those people I already knew through my doctoral dissertation on humiliation. Since my dissertation was located in Europe, with strong links to North America, and my field work had brought me to Africa, we soon had members from Europe, North America, and Africa. However, Asia, and South America, to name just two regions, were not well represented. As a consequence, I accepted an invitation of friends of our network to use their apartment in Japan as a platform to include more members from Asia into our network. In this way, I spent altogether ca. three years in Japan, China, and Australia (2004-2007).
Clearly, other parts of Asia still require more attention, however, my plan is to turn to South America before giving more attention to Asia. I hope and plan to spend time in South America in 2011 or 2012, and I am grateful for any invitation!

Sometimes I insert a "writing break" into my itinerary so as to be able to finish new books. For writing, I look for invitations anywhere in the world, where members of our network kindly include me into their families.

As you see, my global life design follows the needs of our network. In order to develop it globally, I have to spend time in those world regions where we wish to strengthen our network. These requirements have to be balanced with other needs, for example, I have to spend time at the locations where our conferences take place, and I need to retreat for writing. Clearly, this life design requires much more pre-planning than "average" life designs would demand. I hope that one day we will have many HumanDHS Dialogue Homes around the world, where people are welcomed who wish to manifest global citizenship of care and dignity like me.

A global life design: Reflections and a chronological description

• See pictures at www.humiliationstudies.org/whoweare/evelin/pictures.php
• See videos at www.humiliationstudies.org/whoweare/evelin/videos.php#lindner
• See lectures, talks, and interviews at www.humiliationstudies.org/whoweare/evelin021.php
• See publications at www.humiliationstudies.org/whoweare/evelin02.php

• 1954 born in Germany into a displaced family from Central Europe (Silesia)
• 1974 beginning to live and work globally, in many countries within Africa, Asia, Europe, and America, among others for longer periods in Norway (regularly since 1977), Switzerland (regularly since 2000), France (regularly since 2001), or Belgium (1984–1991), the Middle East (regularly since 1975), Egypt (1984–1991 and since), Somalia (1998), the Great Lakes in Africa (1999), Thailand, Indonesia, Malaysia, Burma (1981), China (regularly since 1983), Japan (2004–2007), New Zealand (1983), Australia (2007, 2011), the United States (regularly since 1982).

History of the Human Dignity and Humiliation Studies network

Bringing Dignity to Globalisation: A Psychologist’s Personal Experience as a Global Citizen — Evelin Lindner’s Global Life
Human Dignity and Humiliation Studies. Book proposal created in response to an invitation by Louise Sundararajan, Series Editor of the Palgrave Studies in Indigenous Psychology, 2019

Schedule in more detail

Some texts on global citizenship of care and dignity

Global Dignity: What Is It? How Do We Achieve It?
In: Journal of Urban Culture Research, Volume 8, 2014, Arts and Social Outreach – Designs for Urban Dignity, Faculty of Fine and Applied Arts, Chulalongkorn University, Bangkok, Thailand.
This paper brings together Evelin Lindner's thoughts about global dignity with the experiences and insights she gathered in Thailand in March and April 2014. It draws together the presentations she gave at two conferences: Urban Dignity: What Is It? How Do We Achieve It? and Global Dignity.

• Living Globally: Global Citizenship of Dignity and Care as Personal Practice
See the long version of Lindner's contribution to the anthology Global Citizen — Challenges and Responsibility in an Interconnected World, Rotterdam, The Netherlands, Sense Publishers, 2014
(A Global Citizen lecture series took place at the University of Oslo during fall 2012).

• Emotion and Conflict: Why It Is Important to Understand How Emotions Affect Conflict and How Conflict Affects Emotions
In: Deutsch, Morton, Coleman, Peter T., and Eric C. Marcus (Eds.), The Handbook of Conflict Resolution: Theory and Practice, 3rd Edition, Chapter 12, pp. 283-309, San Francisco, CA: Jossey-Bass, 2014. ISBN: 978-1-118-52686-6, 1272 pages. See the Book Launch Event Page.
See here the long draft for the update of this chapter for the third edition of the handbook in 2014 from the second edition in 2006.

South America 2012: Reflections on a "Digniventure"
End of March to End of July 2012, South America

Fostering Global Citizenship
In: Peter T. Coleman and Morton Deutsch (Eds.), Psychological Components of Sustainable Peace: An Introduction, Peace Psychology Book Series, New York: Springer Science+Business Media, 2012, DOI 10.1007/978-1-4614-3555-6_1, ISBN: 978-1-4614-3554-9, ISBN 978-1-4614-3555-6 (eBook), chapter 15, pp. 283-298. See the flyer and invitation to the book launch on November 7, 2012. Please see the video of the book launch on the ICCCR website and on YouTube.
The papers listed further down represent the first four drafts for this chapter, developed from February 2010 to December 2010. The papers are rather different from each other. They illustrate the process of developing the ideas for this chapter. The title of each draft was suggested by Morton Deutsch, as was the main structure of each paper, including most of the main section headings. The titles and the section headings thus represent a question, or a challenge posed by Morton Deutsch to Evelin Lindner to respond to. The text of each section can therefore be read as a responses to Morton Deutsch's formulation of the headings.
• Paper 4, March 10, 2011: Fostering Global Citizenship 2
• Paper 3, October 15, 2010: Fostering Global Citizenship 1
• Paper 2, May 30, 2010: Why Global Citizenship Is Needed for Global Peace
• Paper 1, February 25, 2010: Harmonious and Sustainable Peaceful Relations: How They Can Be Fostered by Fulfilling Basic Human Needs and Nurturing Positive Emotions and How the Frustration of Basic Needs Can Lead to Destructive Emotions and Interactions

How Multicultural Discourses Can Help Construct New Meaning
Paper presented at the Second International Conference on Multicultural Discourses, 13-15th April 2007, Institute of Discourse and Cultural Studies, & Department of Applied Psychology, Zhejiang University, Hangzhou, China.

How Becoming a Global Citizen Can Have a Healing Effect
Paper presented at the 2006 ICU-COE Northeast Asian Dialogue: Sharing Narratives, Weaving/Mapping History, February 3-5, 2006, International Christian University (ICU), Tokyo, Japan.

• The Evolving Family: Giving Life to the Human Family
In: The Offerings Book on Women and Birthing, Chapter Two, pp. 38-41, 2007.
Please see here a long version of this paper, written in 2006.

Footnotes

(1) Ray and Anderson, 2000, carried out surveys and interviews and report that there is a newly emerging movement, the Cultural Creatives, who have a global outlook, even if global experience is lacking.

(2) I was early on influenced by Victor E. Frankl and his work on Sinn (meaning), see Frankl, 1972, and Frankl, 1963, and recently I detected a related Japanese approach of "Meaningful Life Therapy" by Morita and Levine, 1998, see also Reynolds, 1987.

Some References

Frankl, Victor E. (1963). Man's Search for Meaning: An Introduction to Logotherapy. New York, NY: Washington Square Press.

Frankl, Victor E. (1972). Der Wille Zum Sinn: Ausgewählte Vorträge Über Logotherapie. Bern: Hans Huber.

Morita, Shoma and Levine, Peg (1998). Morita Therapy and the True Nature of Anxiety-Based Disorders (Shinkeishitsu). New York, NY: State University of New York Press.

Nagata, Adair Linn (1998). Being Global: Life at the Interface. In Human Resource Development International, 1 (2), pp. 143-145.

Ray, Paul H. and Anderson, Sherry Ruth (2000). The Cultural Creatives: How 50 Million People Are Changing the World. New York, NY: Three Rivers Press.

Reynolds, David K. (1987). Water Bears No Scars: Japanese Lifeways for Personal Growth. New York, NY: William Morrow.

Does Evelin want to remain single? Interview with Linda Hartling, 2021

Linda Hartling (LH): Evelin, in our dignity work, we emphasize the significance of relationships, we highlight that we humans are relational beings. You have lived without a parther for too long, more than twenty years. Don't you think, you should look for a partner?

Evelin Lindner (EL): Yes, dearest Linda. I would love inviting a partner into my life, and this since many years. If only there would be a candidate! It makes me very sad. If I were a man and would look for a woman, I think, there would be no problem. However, it is a completely different story when it is the other way round. Which man wants to be with a woman with two doctorates and a global life mission that is much closer to the Greta Thunberg generation than to "my" generation and builds on deep systemic analysis? I think the webpage that I began to make in 1999 is still relevant: Non-Arrogant Elite Women Network or "a network of happy feminists who do not hate men" as Chimamanda Ngozi Adichie would say.

LH: Perhaps you have not tried hard enough to look for a partner?

EL: After having hoped in vain for meeting a partner in the context of our global work, where I, after all, regularly meet hundreds of people, I have gathered a lot of experience with dating platforms in different countries lately (Norway, Germany*, U.S.A.). I must say that I have learned a lot and could write a book about my insights. It is like a course in social and cultural anthropology. Not least the tactics of "love scamming" are interesting to observe, as this seems to have become a "regular job" for some men. Sadly, also on these platforms, it seems that women like me are perceived as a threat by some men, at least this is what I have to conclude when I look at the many insulting comments I receive. Particularly in Germany, systemic problems are still widely psychologised and individualised, women are personally blamed for problems caused by the larger cultural framework — Germany would need a Berit Ås, she enlightened Norway.

I have chosen to have this interview and all relevant information be published on this website because of the many humiliating reactions I face from men who read my self-description. Among others, I am frequently accused of not being serious about wishing to find a partner, either because I share too much of my dignity work, or too litte. When I explain my lifelong dignity mission, I am accused of erecting too high a wall around me, on the other side, when I do not foreground my work, I am accused of lying as soon as the man googles my name and sees the extent of my work. I prefer the first accusation since this spares me the aggression from men who feel betrayed when they google my name, and, more importantly, hopefully, in this way I reach the one man who can truly and deeply resonate with my global dignity mission, the one man who is confident enough to abstain from the mindset of hierarchy, rank, and rivalry, and from comments informed by this mindset.

LH: What would a man who is serious need to know about you?

EL: Perhaps I can share with you a text I wrote in 2018? (Let me include also a German text** and a Norwegian text*** further down)

Dignity is the motto of my life. Nurturing a global dignity movement is thoroughly fulfilling, yet, it is also highly demanding, as it is only possible by taking dignity deeply seriously, even if it means putting in question mainstream scripts of how one should live. I have not yet met another person who shapes her life in similar ways as I do. I live ONE life in which all aspects are unified (I cannot separate work from leisure, for instance). If I am asked about my religion, I would say that it is "love, humility, and awe and wonderment in the face of a universe that is so vast that we cannot fully understand it."

When I turned 60, I felt that I finally could begin adult life. Until then, my life was "apprenticeship." From the age of 20, I devoted my life to getting to know as many cultures of this world as possible, and at the age of 60, finally, I felt at home on all continents. Now my global dignity work has a truly global anchoring, and I "plan" to become 120 (:-)) and walk my path until the last moment. In other words, my life follows a very different timing than mainstream lives. I am now in the most important period of my life and am still building it up every year. I have received recognitions in the past, yet, still much work has to be done in a world that heads for ever more serious crises.

After having walked this path without a life-partner for so long, I would be overjoyed to find one who would be courageous and brave enough to join hands with me and be with me on my path to bring more dignity into the world. To make this practicable, I would be able to spend up to six months per year with my partner in one place, writing books and, hopefully, returning to doing art, and give the rest of the year to my global dignity work, where my partner would be warmly welcome to join me if he wishes so.

I deeply resonate with Martin Buber's concept of I-Thou dialogue, as opposed to I-It relationships. I-Thou dialogue has something sacred over it, while I-It relationships fragment everything. I hope to find a partner who is brave enough to be with me in making a continuous I-Thou dialogue alive between us, at all levels, in conversations and in action, lovingly reaching out for dialogue, be it through words or body language. I am looking for a life-partner who feels inspired by my path and who would love being with me and being of support for our global dignity work.

I am quite tall, 1,75 cm (5.7415 feet), and part of the Greta Thunberg generation despite being born in 1954!

LH: What should a man do who is interested in getting in touch with you?

EL: He should write to us! He could write to this website, or to you or to me! You know me better than anyone else. You will always remain the person closest to me, you are more than a twin sister! Our relationship resembles that of Susan Brownell Anthony and Elizabeth Cady Stanton, for example, or that of Rachel Carson and Dorothy Freeman. You have mastered the "second order transition" that we need now, both intellectually and emotionally. I mean, we are both "kindly angry" with our world rather than "angry angry" or "kindly passive". We are "caringly and kindly angry" when we work to overcome humiliation and build a more dignified and dignifying world. You can advise anyone who wishes to be close to me.

LH: Thank you, dear Evelin!

PS:
* Ein "Rolf" fasste meine Situation brilliant zusammen auf der ElitePartner Plattform (bevor er mich blockierte): "Liebe Evelin, Du hast ein großartiges Profil. Leider — aber das weißt du sicher selbst am besten — überforderst du damit mindestens 99,9% aller Männer (inklusive mich). Selbst hier bei "Elite"-Partner. Gleichwohl wünsche ich dir, dass du auch weiterhin der Versuchung widerstehst, "tiefer zu stapeln". Es würde sich sicher bald rächen... Herzliche Grüße Rolf"

**Globale arbeitende Forscherin (2018 geschrieben, in Beantwortung von Fragen zur Person):
Das Besondere an mir ist, dass...
ich mich für mehr Menschenwürde weltweit einsetze
Eine seltsame Angewohnheit von mir ist...
Mein "Erwachsenenleben" hat mit ungefähr 60 angefangen, nach mehr als 40 Jahren globaler "Lehrlingszeit" für mein Lebensthema, Dignity oder Menschenwürde (mit humiliation oder Demütigung als deren Kränkung). Ich "plane" 120 zu werden und meine Mission für gleiche Menschenwürde zusammen mit einem lieben Lebenspartner bis zum letzten Tag zu leben und zu genießen. Es ist mir klar, das viele Menschen dieses sehr ungewöhnliche "Lebens-Timing" seltsam finden.
Ein ideales Wochenende ist für mich, wenn...
Nicht nur als Folge meines globalen Lebens ist das Konzept "Wochenende" eigentlich nicht vorhanden bei mir. Mein Leben ist eine untrennbare Einheit, in der "Arbeit" und "Freizeit" identisch sind. Ich lebe für liebevolle Beziehungen im Kontext gleicher Menschenwürde, und versuche, dieses in jedem Moment zu manifestieren. Ich hoffe, dass ich bald einen liebenden Partner in dieses Leben einladen kann und jeder Tag ein "idealer Tag" ist, möglicherweise jeder Tag anders, so wie wir es uns wünschen.
Ich kann es nicht leiden, wenn...
Ich tue meine Arbeit für gleiche Menschenwürde vor dem Hintergrund epochaler Krisen, in die sich die Menschheit hinein manövriert hat. Dadurch, dass ich auf allen Kontinenten zu Hause bin (ich bin nie in Hotels, nie ein "Gast"), kenne ich diese Krisen aus nächster Nähe und sehe mit eigenen Augen, wie sie sich entwickeln. In westlichen Ländern ist man noch relativ geschützt. Leider sind dadurch die Ressourcen etwas zu ändern zu weit entfernt von den Problemen, die einer Änderung bedürfen.
Es bringt mich zum Lachen, wenn...
Gut gemachte Satire kann mich zum Lachen bringen, "die Anstalt" zum Beispiel, oder der inzwischen verstorbene Kabarettist Dieter Hildebrandt oder der inzwischen abgetretene Jon Stewart. Was mich dabei beeindruckt ist die Schärfe der Analyse und die Kunst, die Absurditäten unserer menschlichen Begrenztheit so in Szene zu setzen, dass wir über uns weinend schmunzeln können.
Mein Lieblingsbuch ist...
Ich schreibe akademische Bücher, meistens auf Englisch, im Bereich "Dignity and Humiliation", und lese sehr viele Bücher in diesem Zusammenhang. Desmond Tutu schrieb ein Vorwort für mich. Ich wertschätze alles was Gandhi, Mandela, Paulo Freire, Martin Luther King, Martin Buber oder Walter Benjamin geschrieben haben, oder, in der deutschen Literatur, alles von Goethe über Heine zu den Humboldt Brüdern, oder von Fromm bis Habermas.
Wenn ich mein Äußeres beschreiben sollte, würde ich sagen...
dass ich froh bin, älter zu sein. Andere bezeichnen mich als "schöne Frau", aber jetzt ist diese Schönheit kein Hindernis mehr. Als ich jünger war, war es schwierig für mich, hinter meinem Äußeren hervorzutreten und meinen sehr speziellen Lebensweg deutlich zu machen, auch für mich selbst. Das Äußere war eine Art von Ablenkung. Ich stehe für eine sehr hohe und sehr persönliche Ästhetik, trage fast nur selbst entworfene und gemachte Kleidung — nur wenige Stücke — keine Massenware oder Markenware.
Mein liebstes Filmgenre ist...
Mein liebstes Filmgenre sind Dokumentarfilme, z.B. über die politische Situation in den verschiedenen Ländern der Welt in denen ich arbeite, und auch über die neuesten Erkenntnisse in Feldern wie der Physik, der Astronomie, der Archäologie, der Anthropologie, oder der Psychologie und Soziologie. Wenn ich einmal andere Filme anschaue, dann Filme über moralische Dilemma-Situationen, oder Filme, die das Formen von tiefen liebevollen Beziehungen in den Vordergrund stellen.
Es macht mich glücklich, wenn...
Es macht mich glücklich, wenn ich mit einem Menschen in einen tiefen Dialog eintauchen kann, einen Dialog, der zu einer tiefen gegenseitigen Verbindung und zu gegenseitigem Vertrauen führt. Es macht mich glücklich, wenn ich sehe, wie meine globale Arbeit für mehr Würde Menschen auf allen Kontinenten berührt und Menschen zusammenbringt, die sonst nicht miteinander sprechen würden. Es macht mich glücklich, dass ich nach 40 Jahren globalen Lebens auf allen Kontinenten zu Hause sein kann.
Wenn ich mir einen Traum erfüllen könnte, dann...
Wenn ich mir einen Traum erfüllen könnte, dann würde ich einen liebenden Partner finden, der eine tiefe dialogische Ich-Du (I–Thou) Beziehung anstrebt, so wie Martin Buber sie beschrieben hat, statt einer Ich-Es (I–It) Beziehung (in der der andere als ein Objekt behandelt wird). Ich würde einen Partner finden, der meinen sehr speziellen Lebensweg versteht, einen Weg, der gewachsen ist aus der Erfahrung meiner Familie von Krieg und Vertreibung, und von dort zu globaler Verantwortung geführt hat.
In fünf Jahren möchte ich...
In fünf Jahren möchte ich mit meinem geliebten Lebenspartner einen Ankerpunkt in der Welt haben (wo immer in der Welt, es muss nicht ausschließlich Deutschland sein), wo wir einen Teil des Jahres zusammen verbringen können, wo ich meine Bücher schreiben kann und wieder zum Arbeiten mit Kunst zurückfinden kann. Den Rest des Jahres möchte ich weiterhin der weltweiten Arbeit für Menschenwürde widmen. Mein Partner ist immer eingeladen, mich zu begleiten, falls er möchte. Ich bin besonders in Norwegen und New York vernetzt, und jedes Jahr für eine Konferenz in einem anderen Land.
Am wichtigsten in meinem Leben ist mir...
Ich führe ein sehr ungewöhnliches Leben. Ich setze meine sehr hohe Ausbildung (zwei Doktortitel) ein, um für mehr Menschenwürde weltweit zu arbeiten. Diese Arbeit wurde dreimal für den Friedensnobelpreise nominiert. Es ist ein sehr erfülltes Leben, das ich viele Jahre lang ohne Partner geführt habe. Jetzt ist der Moment gekommen, in dem ich mir einen Lebenspartner an meiner Seite wünsche, der dieses Leben mit mir teilt und mich darin unterstützt, Verantwortung für unsere Welt zu übernehmen.

*** Global forsker (skrevet i 2018, i besvarelse av spørsmål om min person):
Jeg er en dyp tenker og vier livet mitt til å fremme verdighet på et globalt plan. Jeg forbinder et høyt intellektuelt nivå (to doktorgrader) med dyp kjærlig omsorg og ansvarsbevissthet, ikke bare for mine nærmeste, men for oss mennesker på denne jordkloden generelt og vår reise inn i en uviss fremtid. Jeg ser på livet mitt som et "verdighets-prosjekt" og utvikler et globalt "verdighets-felleskap". Vårt arbeid har blitt nominert til Nobels fredspris in 2015, 2016 og 2017 og dette har gitt mye mot til alle våre medlemmer.
Slik tilbringer jeg helst min fritid:
Jeg vier hele livet mitt til å fremme verdighet på et globalt plan. Dette er et veldig uvanlig liv og jeg har ikke enda møtt et annet menneske som lever som meg. For meg er det viktig å leve ETT liv, hvor alle aspekter føyer seg til en enhet. Derfor deler jeg ikke livet mitt inn i "fritid" versus "jobb". Alt er ett hos meg og jeg verdsetter alle erfaringer og i alle kontekster som gir meg kraft, næring, nye innsikter, inspirasjon, kjærlighet, varme, nærhet og intens tilgang til å være levende på denne kloden.
Dette er mine styrker:
Å stadig prøve nye ting og utvide horisonten min.
Slik tilbringer jeg helst dagen min:
Jeg liker at dager kan være veldig forskjellige, de kan være rolige, for eksempel når jeg skriver bøker og har dype samtaler. Noen ganger holder jeg foredrag til større grupper, eller jeg organiserer eller deltar i konferanser. Alltid lærer jeg noe nytt, spesielt når jeg blir del i en sosial kontekst som jeg ikke kjenner fra før. Etter mange år med å være singel, ønsker jeg å gi mer tid til kjærlighet med en livspartner som jeg kan dele dyp-følt samvær og samhørighet med.
Om jeg kunne få et ønske oppfylt ville det vært:
Mitt håp er å finne en partner som kan føle seg inspirert av mitt livsprosjekt. Jeg har gått denne stien uten partner i mange år og ser frem til å finne en kjærlig partner som føler seg berørt og inspirert til å være med meg på denne veien. Jeg ser på meg som en global ambassadør for den norske kulturarven av likeverd, dugnad og globalt ansvar (Nansenpasset). Det ville være en stor glede for meg å være hjemme i Norge med min partner i omtrent seks måneder per år og resten av året forfølge min global misjon i andre verdensregioner.
Ting jeg aldri vil skilles fra:
Jeg ville aldri skilles fra min fremtidige livspartner som har de samme verdier og holdninger som meg, som inspirer meg og føler seg inspirert av meg, som kan gi meg etterlengtet støtte og være der for meg. Heller ville jeg aldri skilles fra det globale nettverket jeg har bygget opp i mange tiår, siden også dette er en global familie som jeg er glad i. Jeg ville aldri skilles fra skjønnhet, være det i naturen eller i arkitektur eller i kunst.
Hvilke tre hendelser i ditt liv, er du mest takknemlig for?
Jeg har en usedvanlig omsorgsfull far og er privilegert i at jeg har fått en veldig høy utdannelse og får lov til å bidra til mer verdighet i verden.
Beskriv to til tre aktiviteter du liker å driver med på fritiden:
Jeg lengter etter å dele med min fremtidig livspartner øyeblikk av ærefrykt, være det i dype samtaler eller i stillhet, i beundring av skjønn natur eller av menneskeskapt kreativitet i en kunstgalleri. Og at vi skaper skjønnhet sammen, være det innsiktsfulle filosofiske tankeganger eller kunstverk som vi lager sammen. Jeg er veldig avhengig av skjønnhet, av estetikk.
Dette burde min partner vite om meg:
Jeg savner en kjærlig livspartner i livet mitt. Jeg lengter etter kjærlig nærhet og ømhet. Jeg blir veldig trist når jeg ser at kjærlighet blir "erstattet" i våre dager av noe så hjerteløst som "seksuelle preferanser". Jeg er avhengig av dyp dialog (heller en "debatt"), av utveksling av differensierte refleksjoner og innsikter, av dyp lytting, og dette på et veldig høyt intellektuelt nivå og på samme tid på et veldig dypt nivå av gjensidig respekt og empati.
Dette er spesielt viktig for meg:
Å finne en livspartner som kan inspirere meg og bli inspirert av meg, som kan dele ømhet og gjensidig intellektuell befruktning med meg og gi meg etterlengtet støtte, som kan dele rolige tider i Norge og, hvis han ønsker, også dele mitt globale arbeid.
I et forhold søker jeg:
Verdighet er den store overskriften over livet mitt. Jeg lever ETT liv, hvor alle aspekter blir til en enhet. Jeg setter høy pris på Martin Bubers konsept av I-Thou dialog, i motsetningen til I-It relasjoner. I-Thou dialog har noe hellig over seg, mens I-It relasjoner fragmenterer alt. Jeg håper å finne en partner som er sterk og modig nok til å være med meg i å gjøre en kontinuerlig I-Thou dialog levende mellom oss, på alle plan, være det i samtaler eller i aksjon, i berøring gjennom ord eller kropp.
Dette liker jeg ikke:
Etter å ha levd et globalt liv for mer enn 40 år vet jeg at menneskeheten befinner seg ved et veikryss. Hvis vi vil overleve i verdighet så må vi finne en vei til ansvarsfull samhandling på globalt plan. "Unity in diversity", "enhet i mangfold" er et passende motto. Dessverre så ser vi en økende tendens i motsatt retning rundt omkring i verden i disse dager, nemlig til "division without unity". Selv om jeg forstår hvor denne tendensen kommer fra, er jeg veldig klar over den faren som denne utviklingen innebærer.
Dette får meg til å le:
Jeg lever et veldig intenst liv som leder for et global verdighets-felleskap og verdighets-bevegelse. Dette er et stort ansvar og krever mye konsentrasjon av meg. Jeg trives i denne intensiteten. Jeg kan smile når jeg blir berørt, når jeg ser hvordan mennesker bevarer sin verdighet i de mest vanskelige livssituasjoner. Jeg kan le når jeg ser hvor absurd vi mennesker noen ganger handler og dette har ført til at jeg kan ha veldig mørk humor.
Alle har forskjellige lidenskaper, som kunst, sport, musikk, familie eller tro. Hva begeistrer du deg for? Vær gjerne spesifikk:
For meg er det viktigste at jeg kan gi ny næring til kjærlighet hver dag, til de relasjonene som jeg har med de menneskene jeg er glad i. Når jeg blir spurt om min religion, så svarer jeg at min religion er "kjærlighet, ydmykhet og ærefrykt for det store universet som omgir oss". Jeg elsker kunst og håper at jeg kan gi litt tid til å lage kunst selv i fremtiden. Når det gjelder musikk, så er jeg er veldig glad i joik, for eksempel, i det hele tatt glad i den menneskelige stemmen og dens evne til å uttrykke emosjoner.