I am here in the Morton Arboretum in Chicago where we are at the end of the first day of an Art of Hosting with our friends in the Illinois community of practice. We have just been harvesting out of a World Cafe that was held on the question of “What time it is in the world?” We used a design I have been using with teams and communities that are needing to do deep sensing. We went for three rounds on the same question and had the hosts at each table go and deeper into the conversations that were emerging. At the end of the Cafe, the hosts gathered in a fishbowl in the middle of the rest of the group and shared their insights, sensing into the patterns that were emerging. I listened with a poet’s ear tuned to the harvest and this is what I heard:
You have to be ready to die on the hill atop which you have heard the deepest call of the world
When you open the smallest space in your life, passion can erode obligation. You become more social, unable to be unaware.
You cannot see yourself in the window of a rushing train but only for a second. You need to slow down so that the reflection can be studied, a life examined.
What would a world looki like that is flowing in responsibility, courage, reverence and wakanza?
Responsibility and courage are individual acts. Reverance and wakanza are products of the collective context, they are responses that are woken up in us by the times.
Our children our the gift we make to the future, they are the long stake in the long view, the holders of wisdom, those carriers of what we have learned about how we have lived.
We are the ones we have been waiting for, and we have been waiting for lives and times beyond our own, living in lives and times beyond our own. We see ourselves as the gift to ourselves when others make it clear in relationship.
Our conversations touch every single other conversation. The world unfolds as one point presses upon another in a great chain of implication and connectivity. The technology of interconnection is vulnerability – the capacity to be open to one another. In that small open space, influence takes root. Ideas enter in that seem to have always been there.
I move and leave pieces of myself behind, and I have no story of grieving? No way to midwife the new in the hospice of the dying? What is being born when things are dying, what enters in when there is a puase in the breath between generations, between conversations, between breaths and between heart beats?
In the moments of silence that open between sounds, there is a chance for the smallest voice to be heard. The babble dies down and there is a pause and a small call has its chance to invite. Judgement kills that voice – sometimes aborts it before it even ever enters the world.
All we have are ideas – take a stand, do what you can to help others to stand. You can reach back to the head of every river to see why it is full of what it is full of. Every tributary signs its joining with specific minerals, with salts and metals, with vegetation and fish. You can find home by simply following the taste of it.
Host others, but host yourself first. Listen to others but first learn to listen to the wind, to listen to the birds and the way the ground moves beneath the feet of the deer. Learn to listen to why people say the things they say. To what soil or water fills their syllables with longing.
Presence. When you host you can become the vehicle through which the world speaks its story. And you hear what you are built for and you speak what you see in yourself.
We are not too busy for change, we are instead addicted to avoiding what is real and what needs doing. People are the agents for their own freedom. But that freedom cannot be won without something being let go. We are in a culture that doesn’t end things very well, but instead loads layers and layers of more on top of the foundation. With no rite of passage available, nothing gets completed and ushered out, there is no way to make space for the new. Honour and reverence.
We are crying for passages through and for the rites to understand them and to be invited into them.
Can you be authentic in your work if you’re not authentic in your personal life? How do you discover you are not aware of yourself without rites of passage and ceremonies that acknowledge what is coming and what is gone, what is to be picked up and what is to be put down.
How do we foster self-awareness when we perceive crises and emergency? We tell the truth and we tell all the stories, even the ones that represent success and resilience and that buck the trend of the depressing scarcity that keeps us embedded in fear, we insert pauses where previously we would rush to solutions.
We are a greedy culture, but we can be greedy for community and that hurts no one because it only activates the abundance that sleeps in a cradle of scarcity. We can’t afford to throw a few things on the grill and offer some to the neighbours? Come to me in the late sun of the evening when the wind is still and the birds think before they sing, and cars pass by quietly in the languid air. Come and share a meal, and tell me what is in your heart.
Like Meg says,
Notice what is going on.
Get started.
Learn as you go.
Stick together.
Analyse this...!
Yesterday I had a chance to grab lunch with Dave Pollard in our local coffee shop on Bowen Island. One of the things we talked about was the supremacy of analysis in the world and why that is a problem when it comes to operating in complex domains.
I have been intentionally working a lot lately with Dave Snowdon et. al.’s Cynefin framework to support decision making in various domains. It is immensely helpful in making sense of the messy reality of context and exercises like anecdote circles and butterfly stamping are very powerful, portable and low tech processes.
Cynefin is also useful in that it warns us against a number of fatal category errors people make when trying to design solutions to problems. The most serious of these is remaining complacent in a simple context which has the effect of tipping the system to chaos. Nearly as infuriating and problematic to me is the applicability of analysis to complex domains.
Analysis has a dominant place in organizational and community life. It provides a sense of security that we can figure things out and operate in the space of the known. If we just analyse a situation enough we can identify all if the aspects if the problem and choose a solution. Of course in the complicated domain, where causes and effects can be known even though they are separated in time and space, analysis works beautifully. But in complex domains, characterized by emerged phenomenon, analysis tends to externalize and ignore that which it cannot account for with the result that solutions often remain dangerously blind to surprise and “black swan” events.
The Cyenfin framework advocates working with stories and social constructed meaning to sense and act in complex spaces. Where as analysis relies on objective data and meaning making models to create rules and tools, action in complex spaces uses stories and patterns to create principles and practices which help us to create small actions – probes in the system – that work in a nuanced way with emergence.
In this respect culture matters. The stories that are told and the practices thy are used to make sense of those stories is the method for acting in complex space. This distinction us helpful for me working with indigenous communities where program management may rely on analytical tools (and culture is stamped out in the process) but practices need to be grounded in culturally based responses. Using stories and social meaning making restores culture to its traditional role of helping groups of humans move together in complex domains while using analysis more appropriately.
From an email sent to a friend of mine (a Mohawk, for context!) about the art of harvesting. It includes an uncited hat tip to the Cynefin framework, and focuses on his particular field of education:
Harvesting, as you know being from a tribe of long standing agrarian practice, (!) is constituted of all kinds of things. Mostly though, you need an artifact and a feedback loop. What is the tangible piece I can hold in my hand and point to, and how does it fold back into the system to create learning. many systems do well at harvesting the artifacts (evaluations, studies, reports) but do very little in creating an architecture for implementing the results. Think Royal commission. It’s the equivalent of harvesting the corn and then storing it on a shelf and inviting people over to come and look at it. Anyone in their right mind would call you crazy, but that is what passes for harvesting in the organizations and institutions of our day.
Within schools there is a special kind of problem with harvesting. When I work in organizations and communities I take great care to make sure that we harvest both the intentional results (evaluations against objectives and so on) AND the emergent results. If we are trying to do new things we need to work with the complex dynamics of emergence. Schools get stuck when they just look at how well the year went with respect to the goals they set out in the first place. It is a set of blinders that turns them away from emergent practice and limits innovation. You will not get much information about the new practices, instead you get a sense of best practices, which is fine but which, by definition, gets us stuck in the past.
The problem is that this analytical, reductionist view is driven in education by accountabilities which are more and more tight every year. Under the guise of spending tax dollars well, there is a real shackle being put on innovation and learning about new ways to do education. Much of the innovations is happening therefore in the private sphere, but the results aren’t being brought to public education. This is BAD harvesting. If someone has figured out a better way to grow corn (what if we planted beans and squash along side the corn?) but didn’t share it or have any way for that information to get to those that need it, well, that’s not working. People go hungry when they don’t have to, and that is happening in education. I’ll bet when you go to conferences mostly you hear about how well people are meeting their targets and you get presentations on best practices. But you are probably not hearing about the trials and tribulations of experiments that fail.
Evaluating emergence and creating the conditions for SAFEFAIL experiments (as opposed to the fail safe plans that every school authority wants) requires a very different mindset. Instead of “merit and worth evaluation” people are starting to use methodologies like developmental evaluation which works with emergence and complexity. I think you need both, and not to privilege one over the other.
At any rate, this is a long conversation obviously, but it comes down to a couple of things:
1. Start with understand what aspects of your work are simple, complicated or complex.
2. Choose in advance a harvesting methodology for each of these three domains.
3. Choose in advance a strategy for using the harvest from these domains.
4. Build a harvesting strategy into the work up front, as a key piece of design.
And as a special treat, here is an hour of me teaching harvesting at a recent Art of Hosting in Calgary.
Some observations from recently harvesting for a group. The harvest artifact above is a sketch I did on a flipchart in the middle of a group last week who were debriefing conversations they were having about power. In the course of a 40 minute conversation, the group raised a number of types of power they perceived, based on stories they were telling and insights that were coming up.
I was reflecting afterwards with my colleague Ginny Belden-Charles on types of typologies. There are two kinds of categorization we were exploring and it is important not to confuse them, but to use them usefully. One is the typical piece of typology used as a meaning making scheme or categorization. In Cynefin terms this is the categorization scheme for simple decision making. In nominal group technique it is the categories. It could alos be the taxonomic ranking system in biology where an agreed upon set of categories is very important. In this case I think the categorization scheme matters as much as the content. For example, if we are solving a mechanical problem, we need to know which causes arise from materials, from human intervention, from fluids and so on. The categorization scheme matters.
The harvest above is an example of a categorization scheme that is a mnemonic, and is purely subjective. It is my own way of perceiving and remembering the conversation, and in that respect it can evoke the quality of the conversation as well as the points of content that were touched upon, but the meaning making scheme is not necessarily important. It is not always important that we check out the categorization scheme with the group (although it might be). It is useful to have the group add to a graphic like this.
Both of these schemes are important, and it is important to be conscious of how a harvester is using them.
A colleague emailed today and asked me this question: “which tool do you use when you have to analyse the content of your harvest with groups?”
My answer was that it depends on so much. Which means there is no one rule or tool but rather a principle. The principle would be this: “Participatory process, participatory harvest, simple process, simple harvest” The primary tool I use in complex decision making domains is diversity.
A story. Once, working with the harvest of a a series of 4 world cafes that had about 100 people in each, I ended up with 400 index cards, each containing a single insight which we later transcribed. It would be folly for me to work with a taxonomy of my own design, so I invited eight people to help me make sense of the work. We all read the 18 peages of raw data and noticed what spoke to us. From there we created a conversation that drew forth those insights and organized them into patterns. The final result was a report to the 400 people that had gathered that was rich and diverse and as complex as the group itself without being overly complicated to implement.
So it depends. If you use the Cynefin framework, which I have been studying and using a lot lately, you will see that different domains of action require different harvesting and sense making tools. So be careful, use what is appropriate and try to never have a place where one point of view dominates the meaning making if you are indeed operating the realms of complexity, chaos or disorder..