#CHANGETHESTORY

7-Generation GTB is empowering people (generations) in place (bioregion) to #ChangeTheStory for resilience and regeneration. But #ChangeTheStory to what? We are living into the story of Bioregional Earth, which is at the level of a worldview or Overstory.

This page is being updated. Here's a sneak peek…


A civilization is very much about the bigger story we all share over time – the meanings, values, and structures that guide us collectively. As our stories crumble, we crumble – individually and collectively. People are feeling fear and uncertainty about what the future holds for themselves and even our human civilization. Deep narratives from our past are breaking down and we're trying to recraft them.

Story is not a trivial thing. From an article on Relational Systems Thinking: "Most of us trained in the Western traditions of the academic world have been taught to rely on our chronically overdeveloped reason… [But Indigenous understanding] lives in stories… These stories are of course archetypal, they are dynamic, there is always an unfolding going on, whereas Western culture which has largely displaced other cultures over the past several hundred years, particularly the last 75, privileges abstractions; succinct, clear, de-contextualized characterizations. 'Tell me what you know; don't tell me a story.' We go from lived experience, something you can touch and feel and tell stories about, to an abstracted description and we consider that a higher form of knowledge. We consider that more refined, which is kind of bizarre in a way. They both have a function… The danger of the Western approach is that all you get is abstraction, you end up with almost no lived experience. Somebody is considered an expert because they can talk a lot about something, or they've written books about it. In the social science or the domain of human living, the consequence of this disconnected abstracting is that we struggle and struggle with how to 'implement' ideas, how to do it, because we start off thinking that's a lesser kind of knowledge. This creates a false dichotomy between knowledge of the head and knowledge of the hand."

Story is the most effective way human beings have to navigate through the world, find psychological cover, nurture healing, imagine possibilities, pass values on to generations that follow us. Stories bring mental order to chaos, some meaning to the seemingly meaningless. Says author Virginia Burges, "A story is a fundamental system on which to create an experiential palette, an understanding of life. Stories are the nearest thing we have to a map of the soul's journey."

Stories also provide us with a collective decision-making matrix.

But just as a map is not the territory, a story is not the thing that the story is about. In a relatively stable system, there will be a number of standard stories we can use to guide collective decisions with some reasonable expectation that outcomes will be positive. The biggest problem with stories is when we substitute telling them for meaningful action to deal with the real issues the stories are about, especially in a dysfunctional system. When the overarching system is breaking down, one by one the stories that were reasonable become more and more clearly absurd – and we're increasingly left to face a void of meaning, alone.

As we work to #ChangeTheStory, the intent is what master storytellers call a new Grand Narrative, an Overstory, meaningfully and vitally connecting us in the context of all other living things on this planet at this moment in time that holds past, present, and future (long now). This is as vital as water – and just as difficult to grasp.

This new/old story, a story of Bioregional Earth, is deeply informed by an Indigenous worldview. For Indigenous peoples, everything rests on right relationships within Natural Law. Together with various Indigenous collaborators locally and internationally, we are weaving together Western and Indigenous ways of knowing to find a "third way" forward in a time of uncertainty. How can we heal our relationships with each other and the Earth?

To be clear, this isn't a single, written story with a beginning, middle and end. It's a living, multifaceted story that really has no beginning or end, only an ever-evolving middle. It may be expressed and take shape in many ways.

This is also a story that should slide in time. As we re-evaluate stories of history (e.g. North America was "discovered"), three narrative opportunities are in play: the story of what happened (rethinking historical stories, who told them and from what perspective), the story of what now (if we change our understanding of history, how does that change what we see/value today), and the story of what next (can we find the imagination and courage to see and pursue new possibilities). We have a chance to reconceptualize the past, present, and future.

If the ultimate goal is at the scale of an Overstory, then the storytelling has to be both intensely human in the current moment and timelessly mythic, co-created across generations. In the words of Nobel-winning poet Octavio Paz, "The myth is not situated on a definitive date, but on a 'once upon a time,' a knot in which space and time are intertwined. The myth is a past that is also a future."

A 7-Generation Bioregional Earth story is, by its very nature, a complex story. Journalist Amanda Ripley wrote an insightful piece on complicating the narratives. How do we respond effectively to the different stories different people hold, and move forward collectively in some way? We must "go beyond the clichés and name-calling and excavate richer, deeper truths, at a time of profound division… Anyone who values truth should stop worshipping reason… The lesson for anyone working amidst intractable conflict: complicate the narrative. The natural human tendency is to reduce that tension by seeking coherence through simplification. Complicating the narrative means finding and including the details that don't fit the narrative – on purpose. First, complexity leads to a fuller, more accurate story. Secondly, it boosts the odds that your work will matter – particularly if it is about a polarizing issue. When people encounter complexity, they become more curious and less closed off to new information. They listen."

Human beings, through relationships with each other, create stories of meaning. Author and ecophilosopher Dr. Roy Scranton writes, "The human ability to make meaning is so versatile, so powerful, that it can make almost any existence tolerable, so long as that life is woven into a bigger story that makes it meaningful. It's at just this moment of crisis that our human drive to make meaning reappears as our only salvation… if we're willing to reflect consciously on the ways we make life meaningful – on how we decide what is good, what our goals are, what's worth living or dying for, and what we do every day, day to day, and how we do it."

MAKING SENSE

In a polycrisis, or what some even call a metacrisis, very little "makes sense." We need to go between and beyond. Novelist F. Scott Fitzgerald said that "the test of a first-rate intelligence is the ability to hold two opposed ideas in mind at the same time and still retain the ability to function." We need to exercise that ability.

If we can individually and collectively make some good sense in this uncertain time, we can act in ways that make sense. People of all ages can become citizen sensemakers, or what we call Citizen HJPs – historian-journalist-philosophers, connecting stories across the past, present, and future.

As each of us goes through our journey of life – from being elders-in-training (from the time we're born) into elderhood to ancestorhood – how can we bring meaning and wisdom to everything we do?

Ecological thinker E.O. Wilson once commented, "We are drowning in information, while starving for wisdom." Indigenous ways of coming to know, as practiced by Elders, is the pursuit of "wisdom-in-action" – the goal is becoming wiser in living properly in the world. Ancient philosophy required a collective effort and mutual support. Wisdom isn't just for wise people, philosophers, and psychologists – it's for all people and for the future of the world. Wisdom brings together experience, ability to think, and emotional maturity to make good decisions at an individual and societal level.

To help people think in complexity, we're using Warm Data, developed by Nora Bateson of the International Bateson Institute in Sweden. Says Bateson, "Developing an understanding of the patterns and processes of interdependency in complexity is the single most practical capacity that we can support in ourselves and each other."

More possibilities open up through the practice of Warm Data. Explains Bateson: "Thinking in complexity requires the ability to perceive across multiple perspectives and contexts. This is not a muscle that has been trained into us in school or in the work world. Warm Data Labs are group processes which illustrate interdependency and generate understandings of systemic patterns for ordinary people with no previous exposure to systems theory. Warm Data Labs enable new societal responses to complex challenges."

As youth, adults, and elders develop their complexity muscles, they can become more effective community sensemakers. Systems work can only happen if there's a continual, "alive" flow of human information.

We're using the sensemaking work of Dave Snowden (Cynefin Centre, UK), who recently released a field guide on Managing Complexity (and Chaos) in Times of Crisis for the EU. A citizen sensemaking network is important in times of crisis and change.

Community sensemakers take stories from their own life and connect them into a bigger context of stories. The emphasis on "story" opens windows to perceive differently and imagine possibilities – to make new sense.

Particularly in the GTB with such a large area and large population, we need to know what's going on and where the work needs to go in any given moment. Cynefin's SenseMaker software translates the stories of individuals into visual sensemaking patterns.

From Cynefin: "Imagine the rich, sense-making, actionable insight gained from diverse, individual meaning, motivation and reason at scale. Imagine the compelling, empowering decision-making support gained from hearing the whispers of change, the stories from the streets, the out-of-earshot coffee-break conversations and other weak currents of social stirring. Then, imagine how real-time tracking of the impact of decisions with continuous data gathering enables the ability to pivot and adjust interventions proactively. SenseMaker combines the best of both worlds: numbers and data analytics with stories and human wisdom."

Making sense ultimately becomes a function of sharing stories in an ongoing, mutually-informing process. Part of this process is to translate thinking into action through Legacy Projects.

SEVEN THEMES

The GTB is large and complex in land area, population, and politics. Equally, it's crucial to the people who live here, and to both the province of Ontario and Canada as a country.

As we try to navigate through the polycrisis, difficult challenges will continue, increasing in intensity. Systems are already crumbling and people are already suffering – as the pandemic, floods, fires lay bare. Says systems thinker and climate scientist Dr. Elizabeth Sawin, "Losses that can't be fully prevented can still be honored. They can be honored by making meaning out of the experience and by applying lessons learned in ways that could prevent future suffering and loss."

The 7-Generation GTB work is a very different systemic, intergenerational, land-based approach. Grounding in the real world of the land across time is important. The work opens possibilities for different structures and processes. There's a shift in focus away from organizations, issues, and ideas in isolation, or even in competition, to weaving them into coherence and multiplying possibilities.

7-Generation GTB interconnects across seven broad themes: environment and climate change, economy, community, health, education and lifelong learning, life course and aging, Indigenous worldviews and knowledge.

We've brought together a local Group of Seven big-picture thinkers as guides in this work.

Weaving together a coherent story and effective action across the themes, in the specific GTB context, is a process held over the long term by the Legacy Project core team and guided by those working on the ground.

Below is an introductory overview around the seven broad themes informing and being woven together to #ChangeTheStory.

ENVIRONMENT AND CLIMATE CHANGE

"If you ask me, it'd be a little short of disastrous for us to discover a source of clean, cheap, abundant energy because of what we would do with it. We ought to be looking for energy sources that are adequate for our needs, but that won't give us the excesses of concentrated energy with which we could do mischief to the earth or to each other."
Amory Lovins, physicist and Founder/Chief Scientist,
Rocky Mountain Institute (RMI)

• Guided by the principles of the Earth Charter.


• Scientists once ridiculed the idea of a living planet. "Not anymore… All living and nonliving elements of Earth are parts and partners of a vast being who in her entirety has the power to maintain our planet as a fit and comfortable habitat for life… Humans are the brain – the consciousness – of the planet. We are Earth made aware of itself. Viewed this way, our ecological responsibility could not be clearer."


• A land-based approach emphasizing ecological regeneration – from regenerative agriculture to agroforestry to restoration projects – while simultaneously working on social regeneration.


• Integrated landscape management/stewardship across the bioregion, from the ground up. Interconnecting the multitude of existing projects (including the efforts of small family farms and even individuals in their own backyard) both to each other and up the fractal scale.


• Emphasizing food and water security.


• Leveraging technology within a larger regenerative strategy, starting with home/building retrofits. "There's been no change in carbon emissions from direct fossil fuel use in homes and businesses in decades. Local leaders are realizing the need for a neighbourhood-based approach to cut home/building emissions to have any hope of meeting their climate goals." (Rocky Mountain Institute, 2020)


• Using neighbourhood Hub Houses for everyday social support, information sharing on retrofits and regeneration, and also as an emergency network (including providing power if, for example, they're the only house that has solar panels).

ECONOMY

"The economy used to be about livelihoods and the provision of a household, but we've lost that purpose. An economy should be about fairness and equity. It should be for the wellbeing of your people and the sacredness of creation. You take care of your place because it provides for you. And the place provides for you because you're protecting it."
Rebecca Adamson, Cherokee, Founder of
First Nations Development Institute and First Peoples Worldwide

• Illuminating and mobilizing different kinds of value, including ecological and social value.


• Exploring value over time – from the daily exchanges for everyday needs, to the 20-year span of the Commonland model, to the Indigenous concept of thinking in terms of lifetimes across generations, illuminating the value for future generations. This ties into how we might locally activate something like the Wales Wellbeing of Future Generations Act.


• Using the Capital Institute's Eight Principles of Regenerative Economics to help create a bioregional regenerative economy that can bring in more funding and circulate value locally.


• Creating new financing structures and methods of tracking value flows.


• Explains Joe Brewer, "Think about land as a bank for regenerative investments. The land itself is the anchor, it's the commons (even if privately owned). It operates as a bank by creating a circulation of value that can create a local economy. The land does things like retain water and build soils. It allows for the cycling of nutrients and the creation of material flows. It's a place where you can train people and provide livelihoods. It provides things like housing and growing food and other benefits that people need to survive while they're doing regenerative work. The land itself is the foundation on which regenerative investments can grow the capacities of local economies and weave them with other landscapes."


• Brewer adds, "Measurements of local improvements create value that can then be recognized by the economy. By creating tracking systems for ecological and social metrics, it becomes possible to build investment platforms that track value-creation so that the improvements can be incentivized, de-risked, and resourced financially to help regenerative economies grow. One example might be the use of carbon credits to increase the valuation of investment portfolios for regional economic development."


• A bioregional/territorial foundation holds funds and supports a decentralized governance structure. Locally, we may start a new foundation or repurpose an existing one.


• Governance draws on the Nobel Prize-winning work of Elinor Ostrom. She looked at the processes people used to work together to protect their common resources: forests, pastures, fisheries, water systems. Her work led to the Prosocial Principles.

COMMUNITY

"The world is so empty if one thinks only of mountains, rivers and cities; but to know someone who thinks and feels with us, and who, though distant, is close to us in spirit, this makes the earth for us an inhabited garden."
Goethe, novelist

• Community is both a feeling and a set of relationships among people. People form and maintain communities to meet common needs. Members of a healthy community have a sense of trust, belonging, safety, and caring for each other. They have an individual and collective sense that they can, as part of that community, influence their environments and each other.


• The Chief Medical Officer of Health of Ontario presented a report in February, 2019 titled Connected Communities. In it, he says, "Being socially connected to family, friends and our communities – having a sense of belonging – is important to our wellbeing. People who are connected are happier. They enjoy better health and use fewer health services. They are more resilient in the face of adversity, and they live longer. Communities where people feel connected have less crime and stronger economic growth… Their citizens are more involved; they are more likely to benefit all members of the community… Our sense of community is threatened by large systemic pressures and changes. These large systemic pressures require system-wide approaches."


• In an individualized culture, we've lost many relational skills. Before community, we need to (re)learn how to be "in communing." Bringing generations together and using the practice of Warm Data begins to build a foundation.


• Each of us belongs to many "communities" at once. The complexity inherent in this multiplicity of relationships is useful to systems work. One person can help make many interconnections.


• We are "in community" with each other and with the land and all of the life it holds. Embodied action on the land is a very effective way to nurture community.


• As misinformation and polarization increase, the sharing and weaving together of stories, especially across generations, is where a participatory culture can begin.


• Too often, community feels like an imposed external force. It's shaped from above – people are classified into roles as economic actors, energy users, taxpayers – rather than developed from below. A participatory culture of spirited citizens inspires human beings to be engaged in community and governance. Supporting both community sensemakers and community scientists (who gather data for professional scientists, especially around ecological and energy issues) is key. Behaviour change is the hardest thing; with this kind of approach you're raising awareness, creating learning opportunities, and helping people naturally embody action.


• As things get worse, we need each other and to refocus on critical physical and social infrastructure. Dr. Aisha Ahmad has lived and worked on conflict dynamics in Afghanistan, Pakistan, Mali, Kenya and Somalia. It became clear to her fairly early in the COVID-19 pandemic "that many of the people around her had no experience surviving the systems-wide failure brought on by catastrophe… Your soccer club is gone and your swimming pool and your favourite restaurant, all of those things that maybe you felt defined you have somehow been taken away and so it almost feels like an assault on the person yourself, on your own personal identity. But you have yet to breathe into this new world and create new parts of who you can be under these conditions, new ways to be… A pandemic is a great time for you to make sure that you have an understanding of your food security, that you're in touch with your loved ones, to ensure that your home space is safe. That's the correct reaction to a global crisis."


• Human beings are selfish and social, emotional and rational. Can we find a realistic pathway to learn together, work together, to find power in the commons? "How can fallible human beings achieve and sustain self-governing ways of life and self-governing entities as well as sustaining ecological systems at multiple scales?… There are four core motives for decision making in social dilemmas: understanding, belonging, trusting, and self-enhancing. None of this is particularly utopian. It turns out that we needn't be selfless communards… The portrait of human nature that emerges from work on commons governance is that of a species fundamentally self-interested, incorrigibly social and perfectly capable – under the right conditions – of rational, bottom-up stewardship of commonly owned resources… The message of five decades of research on commons governance is ultimately hopeful: we don't have to despair of human nature any more than we have to idealize it… We can work this thing out."

HEALTH

"As aspiring doctors, students think they are getting into the business of making people healthy…
[But] the most important factors that determine people's health are social, and the most effective solutions are political. Health services – the response to ill health – have much less effect on ultimate health outcomes than social determinants… What the students learn is that, while they can indeed have the power to heal, they cannot act alone. The response to illness is not limited to one profession or sector: it must be societal."
Ryan Meili, physician and politician

• A One Health approach combines animal, human, and environmental health. It recognizes that the health of people is closely connected to the health of animals and our shared environment. Many factors in the modern world have changed interactions between people, animals, plants, and our environment. More than half of the infectious diseases that affect humans have a non-human animal source.


• We exist in relationship – with our own bodies, each other, and the living planet. Then the smallest unit of health isn't the cell or the individual, but the bioregion. Without healthy bioregions, you can't have healthy people or families or communities. And if the planet itself is not populated with healthy bioregions, then it will not be healthy.


• Many Indigenous peoples have a holistic perspective around health. For example, the First Nations Health Authority in BC has created a multicoloured depiction of health as a series of concentric circles. They understand that to speak of the health of an isolated individual is a contradiction in terms. In an image with a series of concentric circles, the Center Circle represents individual human beings, with the physical as only one small part of health. The next circle represents the overarching values that support and uphold wellness: Respect, Wisdom, Responsibility, Relationships. The next circle is the people that surround us and the places from which we come: Nations, Family, Community, and Land are all critical components of our healthy experience as human beings. The outer circle depicts the Social, Cultural, Economic and Environmental determinants of our health and wellbeing.


• Taking a systems-level, rather than program-oriented, approach to the social determinants of health. The list of health determinants includes income, education, social supports.


• Using social prescribing as a way to give healthcare professionals more options as more people experience anxiety, loneliness, and existential angst. Patients can be "prescribed" into community-building and nature/regeneration activities. These actions become more meaningful in the context of the bioregion.


• Paying attention to intergenerational healing. There are psychological and physiological effects that trauma experienced by people has on subsequent generations. Collective trauma is when psychological trauma experienced by communities/groups is carried on as part of the group's collective memory and shared sense of identity.

EDUCATION AND LIFELONG LEARNING

"We move from data to information to knowledge to wisdom. And separating one from the other… knowing the limitations and the danger of exercising one without the others, while respecting each category of intelligence, is generally what serious education is about."
Toni Morrison, novelist and professor

• Dr. Daniel Christian Wahl looks at biologically-inspired systems design and innovation: "I believe the process of 'living the questions together' lies at the heart of how we can co-create regenerative cultures. I also believe that lifelong learning and education play a critical role in the now necessary redesign of the human impact on Earth and on each other… Truly transformative education supports us on a lifelong path of learning – a pilgrimage and an apprenticeship – of how to participate appropriately in the wider community of life… To adequately enable people with the capacity to respond to the uncertainties and complexities of our world we need to redesign our educational ecosystems in ways that enable lifelong learning. Furthermore we need to not only nurture the ability to excel in a specialty but also nurture the capacity for joined-up systemic thinking that can build up multi-faceted understanding of the world."


• From Joe Brewer, "This work is more than simply a collection of regenerative projects. It's not simply a fund that is catalyzing resources across the projects. It's actually a learning journey itself – because these are things we've never done before. No one actually knows how to create a full-fledged bioregional scale regenerative economy."


• In a time of uncertainty and change, we need to (re)learn how to live in place. Each bioregion needs a learning center. We're establishing a Bioregional Learning Center (BLC) for the GTB – drawing on existing programs in local universities, schools, and conservation authorities, together with field sites like regenerative farms. We can co-create, across generations, a compelling and grounded story of our bioregion which powerfully translates into "how we do things."


• Through a School Community Network, intergenerational teams in schools across the bioregion consist of a student EcoLeader, an enthusiastic teacher (and often supportive parents), and an Elder-in-Residence. These teams ripple out engagement through the school and into the surrounding neighbourhood. The individual and societal need for generations learning with and from each other, and a belief in the importance of lifelong learning, motivated Dr. Peter Whitehouse to found The Intergenerational School (TIS), a public charter school in Cleveland, OH. Students are grouped by age clusters rather than grade, and elders (even those with cognitive or physical limitations) are woven into the fabric of the school day such that young and old learn together across the curriculum.


• A Village Learning process brings generations together in learning in the real-world context of the community, especially on regenerative legacy projects. Various organizations are woven into this ongoing process.

LIFE COURSE AND AGING

"There are timeless elements which can connect us to the universal ground where nature renews itself and culture becomes reimagined. Youth and elder meet where the pressure of the future meets the presence of the past. Old and young are opposites that secretly identify with each other; for neither fits well into the mainstream of life."
Michael Meade, author

• Too often, when we talk about programs and policy for older adults, we tend to focus on their needs, which diminishes and marginalizes older adulthood. The pinnacle of life becomes empty when it's only about needs and leisure activities, rather than the life experiences and skills elders have.


• We're reconceptualizing elderhood. Elders today have more education, skills, and wealth than previous generations of elders. They can rise into a meaningful role of support and stewardship for both younger generations and the land.


• Seeing ourselves as elders-in-training (at any age). This is reinforced through local learning. The last third of our lives becomes rich with meaning and purpose, and something to which each person aspires.


• Supporting aging in community. Homes are multigenerational, with more options for redesigning single-family homes into homes that can properly accommodate two or three generations (e.g. a student living with a widow, an older couple living with a single parent and child). Communities are age-inclusive and intergenerational, with different generations recognizing – and intentionally acting on – their mutual interests in building family and community as a part of daily life.


• Creating shared sites as the new normal, with accompanying cost savings. Co-locating daycares with long-term care homes, or schools connected to seniors housing, are proven examples of using the design of our physical infrastructure to support our social infrastructure. Studies have shown significant benefits to physical, social, and mental health for both young and old, along with the academic achievement of the young.

INDIGENOUS WORLDVIEWS AND KNOWLEDGE

"I could hand you a braid of sweetgrass, as thick and shining as the plait that hung down my grandmother's back. But it is not mine to give, nor yours to take. Wiingaashk belongs to herself. So I offer in its place a braid of stories meant to heal our relationship with the world. This braid is woven from three strands: Indigenous ways of knowing, scientific knowledge, and the story of an Anishinaabekwe scientist trying to bring them together in service of what matters most."
Robin Wall Kimmerer, botanist and author of Braiding Sweetgrass

• For Indigenous peoples, everything rests on right relationships and community is based on relational thinking.


• In keeping with Indigenous approaches, 7-Generation GTB starts in respect (listening; ears/eyes), flows into connect (relationship; heart), then builds to both reflect (thinking; mind) and direct (action; hands).


• The idea of respect is foundational to the work – not only between people of all ages and backgrounds, but also non-humans, future generations, and the Earth itself. In an article on Relational Systems Thinking, Dr. Dan Longboat explains that "one of the things that's really central in engaging with different perspectives and different knowledge systems, in how they interact, is this idea of sacred space; it is really about ethical space. Within our context of it as Haudenosaunee, whenever individuals or two things come together to make an agreement, whenever they collaborate… then the space in between them is the sacred space; you can kind of think about it in terms of how they are respectful towards one another, how they are caring and compassionate towards each other, how they are empathetic with one another… We are both sailing down the river of life together. And our responsibility is to help one another but more specifically, the river of life is in danger right now and there will be no more river of life. So, it behooves us now to utilize our knowledge together to work to sustain, to perpetuate, to strengthen the river of life. Why? So that all life will continue. And at the end of the day any social innovation or systems stuff should be all about the continuation of life and however we understand it to be – not just human life but all of it, for this generation right to the end of time."


• In the Canadian context, we must continue with the process of truth and reconciliation – and go one step beyond to weave together holistic Indigenous knowledge systems with the best of Western scientific thinking to try to find a "third way."


• Since the bioregional approach is grounded in the land, Indigenous relationship to land, and "land back," are important to understand. This is an invitation to mutual wellbeing. The David Suzuki Foundation has produced an excellent series of videos that look at the past and present, with a discussion on the future.


• Indigenous peoples warned colonists that going against Natural Law (which starts in your bioregion) is like going against life, toward your own demise. Indigenous Faithkeeper Oren Lyons was involved in the creation of the UN Declaration on the Rights of Indigenous Peoples. He has said it can be summed up in four words: value change for survival. We need a new/old story.

Across these seven broad themes, we're working toward ecopsychosocial wellbeing in lifetimes across generations on a Bioregional Earth. #ChangeTheStory.