Last week, Gary Gygax, the creator of Dungeons and Dragons passed away. When I was a kid, in the early eighties, you either played D&D and or you didn’t, and I did. I went through a few years of playing a little, not as intensely as some, but a fair amount nonetheless. In D&D I found an outlet for my imagination, and in an era when computer games got no more interesting than Pac-Man, it was a blessing to be engaged in play like that.
My seven year old son is a gamer. I taught him the basics of D&D and we play computer generated campaigns from time to time, slaying piles of orcs and collecting bits and pieces of treasure. He plays other games as well, and he has a fairly impressive Lord of the Rings Warhammer collection for one so young, specializing in Uruk-hai.
So it was with some sadness that I learned of Gygax’s death, and I spent a bit of time reading the reminiscences on Metafilter and feeling a sense of gratitude for the explosiove manifestation of this man’s imagination. I even heard from my childhood mentor, Hanns Skoutajan, who was the minister at my church and who knew me when my gaming instinct was quite sharp. I think at one point he and I were discussing some typical crises in the life of a teenage boy and he said it was a “character building experience.” My reply was “I’d rather roll dice.”
Gygax was influential in many ways. In my life he helped provide some small ground for relationships, between friends who had minds as active and insatiable as mine, between the adults that cared for me and now, between me and my son where we play together in the arena of the imagination.
So I’m a map maker. I am a cartographer of my own learning, and I love making maps to help me understand where I am, where I have been, and where I might go.
Since being an active participant in the community of learners working with what we call the Art of Hosting, I have been fascinated with the maps we use that represent our ways of making sense of the world. I have been trying various ways to draw a grand map of all of these things, and here is my latest effort, a sketch I did today based on learning as recent as last week. Click here to get the large version of this, so you can read it.
These are drawn as a circle, to address the idea that the way we have been drawing our maps was too linear. This is a map that charts the territory of working in long term, large scale change efforts within complex living systems.
There is a lot here, so let me go through it is some detail. It’s a draft, a sketch and it changes about as fast as the territory does, so I’d appreciate your thoughts and noticings about it.
Circles within circles (black)
The two black circles are where we begin the one with the cross in it stands for the individual and the larger one stands for the social sphere. The personal sphere is divided into four quadrants and these extend out into the social sphere as well. Wilber’s integral quadrants map on to here if you put individual at the bottom and collective at the top and internal at the left and external at the right. It is this interaction that is what the Art of Hosting is all about.
The four stages of developing leadership in community
The naming of the quadrants in this map comes from Meg Wheatley’s and Debbie Frieze’s work with the Berkana Institute on the Lifecycle of Emergence. The green words are four stages for developing leadership in community and they translate well into individual leadership practices as well . These four stages are naming, connecting, nourishing and illuminating. These are practices that are alive in the relationship between people and the lives of groups.
Navajo concepts (light brown)
The light brown words delineate five spaces that reflect the Navajo cycle of collaboration, moving from Creation Space to Intention Space to Vision Space to Action Space to Renewal Space, again coming around to Creation Space again. In actual fact, this is a map of the unfolding of Creation Space, so if it helps, picture the point at which the two circles intersect as an infinite point.
These concepts are based on Navajo philosophy but are not orthodox interpretations of the same. They are simply the way Navajo facilitators and hosts are making sense of their work from a traditional context. These concepts were developed by the Shuprock Health Promotion team that we have been working with over the past year.
The Diamond of Participation redrawn (dark blue)
While the circles do look nested one within the other there is another shape tat they create together that is important. Travelling clockwise from the bottom of the diagram you will notice that the space between the circles grows and then shrinks away again. This is intentional. I have named these three phases after Sam Kaner’s three zones in the Diamond of Participation: Divergent phase, Groan Zone and Convergent Phase. This is the shape of an overall project, and it is a pattern that scales.
The Five Breaths (red)
In looking at large scale change, we work with a pattern called “The Five Breaths” which is a pattern of the life of a project, be it a meeting or a systemic shift. The five phases of this process are Call, Clarify, Invite/Design, Meet and Act. Each of the breaths is nested in the other and each one is experienced as diamond, with a divergent, emergent and convergent phase to it. Hosting and Harvesting as practice grounds live deeply in these diamonds.
On either side of the five breaths, in the spaces that are called Intention Space and Renewal Space, there is a think thread. On the left, this thread represents the call that is alive in someone from the moment of inspiration (or the threshold of longing, that red line at the bottom left) until the call is made. This thread, even held as an intention grows and attracts attention to work until a call blossoms. On the other side, beyond action, the thread fades away in what could be called the art of stewardship, an art that is about letting go of things once they are done. This line grows ever fainter until the thread of consciousness passes over the threshold of memory and all of our work is gone and forgotten. The ideal result of such a fading away is ripples of action and influence that emanate out as the legacy of a project or a life.
The Chaord (purple)
Chaos and order interact in Creation Space, where the chaos of the world intersects with the order we as individuals bring to making meaning of our world. This dance is generative and is both the source of all great work and the place to which it all returns. The chaord lives in the space between the threshold of memory and the threshold of longing, on the other side of doing. It is unintentional but conscious being-space.
The Chaordic Stepping Stones (light blue)
The chaordic stepping stones are some ways we help make sense of the journey. We use different stepping stones, and there are some that aren’t on this sketch that are listed elsewhere. All of them emerge from the lenses developed by the Chaordic Commons. They lie on the outside of the model more because they are tools. They are points of order in the chaos that surrounds work.
If anyone wants to take a crack at a more beautiful way to draw this, I’d love it. We could probably use it for the module Monica Nissen, Toke Moeller and I are doing at the Shambhala Institute this June, where we will be teaching much of what is on here.
Note: I’ve updated this post to reflect Meg Wheatley and Debbie Frieze’s ideas here. I had wrongly attributed them to my Navajo friends.
I was listening to The Current on CBC Radio this morning and I caught an interview with Marlene Brant-Castellano on the newly announced Truth and Reconciliation Commission on Residential Schools (hear the interview here). Back in the mid 1980s when I was at Trent University, Marlene was a professor in the Native Studies Department. She was a beautiful teacher – quiet and inviting and embodying tremendous dignity and powerful conviction all at the same time. I connected with her quite deeply as I began to explore questions of culture and community. It was in her classes that I was introduced to systems theory, feedback loops and dynamic living communities and cultures. She intriduced me to indigenous philosophy and showed me that there was an incredibly deep a valid intrepretation of the world that had been born and nurtured in North America. Not every way of thinking about things needed to come from elsewhere.
In large part due to her unwavering commitment to this way of thinking, I wrote some amazing papers under her guidance and my learning opened up and expanded. Three major papers stand out: I wrote a paper on the dynamics of culture change in communities, I wrote one with my friend Gary Heuval on hunting as a negotiating strategy for the James Bay Cree in the 1970s and I wrote one looking at themes of connection and interdependence in Native American and First Nations poetry. That last one included a meditation on Duan BigEagle’s poem “My Grandfather was a Quantum Physicist“, interestingly enough. All of this led up to my developing a particular worldview that culminated in my honours thesis, a piece of original research under David Newhouse that developed a multi-disciplinary process for understanding organizational culture in Native organizations. That was what was possible at the undergraduate level at Trent in the 1980s – I think things have changed now. Marlene was an incredibly influential person on my life.
And so it was delightful to hear her this morning, even if it was only out of the side of one ear. What I did catch though was a short story she told about the phycisist David Bohm meeting with indigenous scientists in Banff in the early 1990s, shortly before his death. I had no idea that Bohm had done this. I knew of course of his meetings with Krishnamurti and his cross-cultural examinations of consciousness and dialogue, but I had no idea he had extended that inquiry into indigenous America.
So I Googled the event and came across a report from Dan Moonhawk Alford, a linguist who was at one of the meetings, and who subsequently participated in two other Bohmian dialogues. He did some interviews with some of the partiicpants, including Sakej Henderson, who I have since worked with. Here is a long quote from the report on the eight things everyone agreed on:
1. Everything that exists vibrates
This point of agreement is important because it moves beyond our usual ‘thingy’ or particle notion of existence based on raw sensory impressions, which is favored in the indo-european language family, and allows a justification on the part of Native Americans for the existence of spirits.
2. Everything is in flux
(Sa’ke’j:) The only constant is change–constant change, transformations; everything naturally friendly, trying to reach a more stable state instead of bullying each other around. That kind of process the English language doesn’t allow you to talk about too much, but most Native American languages are based on capturing the motions of nature, the rhythms, the vibrations, the relationships, that you can form with all these elements, just like a periodic table in a different way: relationships rather than a game of billiards, where you only count the ones that go in–all of their motion doesn’t count.
3. The Part Enfolds the Whole:
(not just whole is more than the sum of its parts)(Sa’ke’j:) When we wear leathers and beads and eagle thongs and things like that, it’s not seen as totally ludicrous, as decoration – it’s seen as containing something you want to have a relationship with.
4. There is an implicate order to the universe
(Sa’ke’j:) This implicate order holds everything together whether we want it to or not, and exists independently of our beliefs, our perceptions, or our linguistic categories. It exists totally independently of the methods or rules that people use to arrive at what it is, and David Bohm’s captured that with the great phrase the implicate order, versus the explicate order of things that they can explain quite concretely, such as a rock falling out of a window. This also agrees with the lakhota phrase ‘skan skan,’ which points to the motion behind the motion.
5. This ecosphere is basically friendly
Sa’ke’j maintains that the planet, and especially the Americas as well as the physical universe, are basically gentle and friendly: You don’t have an electron jumping and bullying into other(s) unless it knows it’s missing a stable state and knows it can reach that stable state and increase its own stability.
6. Nature can be taught new tricks
(Sa’ke’j:) We also agreed that that world out there that exists–that reality, not imaginality–can be taught new tricks with the cyclotron; and what was raised in the meeting was, are these new tricks beneficial, or will they create a hostile universe on their own, independent of scientists, once they teach electrons how to jump and how to amass the energy to jump, and it becomes a bullying, hostile biological world.Reminds me of Alan Watts talking about how the universe has had to learn how to get ever smaller and ever larger as we probe it with microscopes and telescopes, receding ever further in the distance as self observes itself.
7. Quantum Potential and Spirit
After listening to the physicists and American Indians talk for a few days, it struck me that the way physicists use the term potential, or quantum potential, is nearly identical to the way Native Americans use the term spirit. They all agreed there was something similar going on.
8. The principle of complementarity
Physicists for all this century have realized that our usual notion of bipolar or black & white opposites was insufficient when working with nature. The first clue came when they asked incoming light, ‘Are you particle?’ and it answered Yes; ‘Are you wave?’ and it answered Yes. This is equivalent to asking whether something is a noun or a verb and getting a yes answer to both–which is exactly how Native American language nouns are made up: as verbs with suffixes that make them temporarily into nouns for discussion sake. this yes-yes complementarity is foreign to Indo-European languages, but quite common in other language families (such as the Chinese notion of Yin-Yang), and represents a higher level of formal operations, in Piaget’s terms, referred to by some as post-formal operations–that which lies beyond normal Western Indo-European development.
There is much more at Alford’s archive of papers and notes. This is really a rather remarkable find for me – all the more so in that it came to me from the mouth of my first academic teacher 22 years after I first met her. I would love to be in touch with others who were at that meeting or who have more substantial artifacts of the gathering.
This is refreshing. Michael Bryant, the Ontario Mininster of ABoriginal Affairs was up in Caledonia last week talking to non-native people about what is going on with the dispute there. He sort of live blogged his learning on YouTube, a nice candid set of relfections, although he stammers a fair bit. Would be good too if he spoke to some Haudonasaunee people as well, BUT kudos for him putting his thoughts out there like this. I think that makes for good accountability, especially if some of the folks he talked to weigh in in the comments section if they need to clarify what they told him.
Thanks to Carmen for the link.