Last week I was a guest keynote facilitator at Econous2017, the annual gathering of Canadian community economic development practitioners. In all, 450 people from across the country gathered together in a traditional conference of panels, workshops and tours to learn and develop their own practices of social entrepreneurship, community development, planning and research.
The conference organizers, led by the courageous Barb Davies of Momentum Consulting were resolved to make at least part of the conference a participatory plenary. The idea was to put the intelligence of the network to use and to ground and apply the learning and experiences of the previous three days on actual projects. We secured 250 small tables that only seated four, which is essential for doing participatory work in a conference setting. Rounds of 6, 8 or 10 people are useless as people cannot hear each other and they are seated too far apart. The inimitable Avril Orloff designed some templates for us and Matt Mayer and Brenna Atnikov were on hand to help hold space and to be good sounding boards for design and harvesting ideas. Team, tools, physical set up all in place. We had a plan.
Pro Action Cafe is a method that was invented by Rainer von Leoprechting and Ria Baeck in Brussels in the early 2000s. It is now a core method in Art of Hosting trainings worldwide, as it is a brilliant combination of the self-organizing nature of an Open Space Technology meeting with the constraints of time, space and questions of a World Cafe. You can learn more about the core method by watching a short video or by downloading a user-guide to the process. While there is lots of scope for variation, the basic flow of questions: from need and purpose, through to what’s missing, to next steps, are as simple a planning framework as one can imagine. I’ve used the process in groups as big as 120, so 300 was going to be a new challenge.
For the conference we needed to customize the process in our planning and in real time. The initial idea was to have participants at the conference post project topics all week long on a long clothesline outside the plenary room. This was intended to save time, as having 80 or more projects hosts identify and name their projects in a plenary room would be massively time consuming and boring.
It quickly became very clear to me that everyone had a very different idea of what that clothesline was, and soon it became filled with information about things people were doing in addition to projects that people were working on. It was a cool news wall, but it wasn’t serving our function of being an emerging agenda wall for the final day’s plenary session.
This meant that we had to adjust our work on the fly. One important lesson for keynote facilitators when working with a conference is never expect people to remember instructions. When you are working with a group of people who are moving in 400 different directions, they can only respond together to directions for the next thing to do. Give them one instruction at a time. Conferences are bubbly and chaotic and participants are there for individual learning. Group activities need to take place within a well managed but not overly controlled container.
When it came time to begin our Pro Action Cafe on Friday morning following a panel presentation and some great rhythmic improv by Troo Knot. I knew we had to change our plan. Instead of asking people to remember what they had posted on the clothesline we took the 40 or so cards and laid them on the stage. I then led the group through these steps:
- Everyone move to a table of four.
- Anyone who posted a project on the clothesline who wants to work on it, retrieve it from the front and return to your table and sit down.
- At all the other tables, the first person to sit down gets to host a project for the morning. Host write there project on a table card
- Once every table had a host, participants had two minutes to cruise the room and find a group to work with.
- We then proceeded through a normal Pro-Action cafe.
This wasn’t a 100% ideal situation, as there may have been more than one person at a group of four that wanted to champion a project, but when you are working with a group of 300 people in an on the fly design, you simply can’t accommodate a very nuanced approach to individual desires. At any rate, there were no complaints at the end of the morning that people didn’t get to champion a project. One quarter of the room got to bring projects into the space and everyone else fulfilled the role of listeners and advisors. I let people find the projects they wanted to work on, but only a maximum of three advisers could join any round. I also encouraged people to just randomly sit at a table and offer a naive perspective to the work, one which can be very valuable.
Following three rounds of work (which included a short break) we had a popcorn feedback session where people stood to offer reflections and gratitudes on what they had received during the morning to the plenary
We had a number of really interesting projects emerge on the day covering the full spectrum of community economic development from food production to access to capital for entrepreneurs to community renewable energy models to creating labyrinths in a city. Participants left with filled in templates that captured their need and purpose, new ideas to improve the project and a list of resources and people that might help them move forward.
It takes attention and a small team, but creating participatory and productive sessions in large conferences is possible. It means disrupting traditional conference organizing and conference hosting, but the upside is that participants get to work with the people in the room, get to exert agency over their learning agendas and everyone gets a chance to participate. I can’t overestimate how important it is work with good physical space set ups and to build in more time than you think you need in order for participants to not be rushed. Moving three hundred people around a room is a lot of work, and the herd moves slowly!
Keynote facilitation is something I have done lost of in the past ten years. I’d be happy to chat with you about making your next conference more interactive and truly participatory beyond accepting questions to a panel from the floor, or having people tweet on a back channel to be engaged. Pro Action Cafe might just be the perfect tool to bring a conference to action in a short period of time and put the inspiration and learning to work.
Detail from Richard Shorty’s work “Genesis 1:20-25”
Wednesday is National Aboriginal Day and ten days later, Canada commemorates its 150th birthday. Since the centenary in 1967 and even since Canada 125 in 1992, the whole enterprise of Canada has become deeply informed by the need for reconciliation between indigenous people and communities, and settler people and communities.
We are all treaty people. Everyone in Canada who has citizenship is also a beneficiary to the treaties that were signed and made as a way of acknowledging and making binding, the relationship between settler communities and indigenous nations. The ability to own private land, for example, is one way in which settlers benefit from treaties that were signed long ago, even if those treaties were made hundreds of years ago in other parts of the country. Canadian society depends on the ability of governments to provide access to land and resources, and that access flows directly from treaties. Not from conquering and taking. From legally binding agreements. You are a treaty person.
The promise of Canada has never been properly delivered to indigenous communities. Over decades courts have declared this. The Truth and Reconciliation Commission declared this. The Royal Commission on Aboriginal Peoples declared this. It is evident in data and research and popular culture.
The need for reconciliation is long overdue.
For thirty years I have worked in this space, and lately I have been working with a small set of principles, when settlers ask me about reconciliation. Here they are:
- Reconciliation requires restitution. For reconciliation to be real it must be accompanied by restitution. Reconciliation efforts aimed at increasing awareness are fine, but they should have a direct and material benefit to indigenous people and communities, When indigenous communities do well, we all do well. Restitution can happen in all kinds of ways including the return of lands and property, but it also requires the honouring of the ongoing relationships embedded in the treaties in which mutual benefit was supposed to flow for the future.
- Reconciliation is unsettling. My friend Michelle Nahanee talks about “emotional equity” which is one way of thinking about what it costs for indigenous people to interact in non-indigenous contexts. It is inherently unsettling. For non-indigenous people a true commitment to reconciliation means unsettling notions of what you take for granted. Just understanding how you are a treaty beneficiary is one way to suddenly become unsettled. And I have often said that the only job for settlers in reconciliation is to be unsettled. It is from that place that we can all meet and work on a different set of ideas than colonization.
- Settlers need to make the first move. Still with the idea of emotional equity, it is important that settlers make the first move in a reconciliation initiative. Indigenous people cannot be expected to be the ones to make it easy for everyone to do reconciliation. Settlers must make the first moves, and must do so in all the vulnerability and fear that comes from making the first move. Do something, do it badly, be open to learning and keep going.
- Reconciliation is a verb. The right term is “reconciling” because we aren’t ever going to acheive a place wher ethe world is reconciled. It is an ongoing project. If the project of the last 150 years was about creating a Canada where there were once only dozens of nations, perhaps the project of the next 150 years should be about figuring out how to make a country possible that reconciles the interests, duties and obligations of it’s history and privilege with the results of the colonization that enabled that privilege. There is no certain answer, but I have faith that together we can create a place that is better than either of us can do separately.
- Its about relationship. The reason why Canada has to confront the horrible legacy of colonization is that Canadians entered into and then promptly forgot the nature of the relationships that were set in place by the laws and policies of 1763. In that year King George proclaimed that nations west of the Atlantic watershed needed to be dealt with as nations, and according to the rule of law. That proclamation, recognizing the importance of relationship over domination, became the basis for all Aboriginal law in Canada and is still to this day the standard upon which adherence to the rule of law is applied. All Canadians are born or move into a relationship with indigenous people and the relationship is direct, personal and beneficial. Reconciliation needs to restore this sense of mutual dependancy and correct the balance.
I will be hosting conversations on reconciliation at Canada Day commemorations on (Nexwlelexwem) Bowen Island this year with my friend Pauline Le Bel, who is running a series of interesting events this year called “Knowing Our Place” about the relationship of Bowen Islanders to the Skwxwu7mesh Nation and to our At’lkitsem (Howe Sound). If you’re on Bowen, join us. If not, host your own and think about why reconciliation matters to you.
My friends over at the Social Labs Revolution website have been fielding questions about the prototyping phase of labwork and today published a nice compilation of prototyping resources. It’s worth a visit. It got me thinking this morning about some of the tools I use for planning these days.
Spent an hour in conversation with a friend in the US last night discussing the role of dialogue in connecting communities together. My friend has extensive experience working with immigrant, refugee communities and in working with inner city agencies. He’s been personally affected by Trump’s travel edict as his family members are directly targetted by the current travel ban. He’s a man I respect very much.
We were talking about ways to connect and understand the “other side.” After our conversation I stumbled over this podcast on the “deep story” of what is motivating Trump supporters, and probably both Brexit supporters and other Europeans struggling with how the world is changing and how they perceive their privileges coming apart. We talked about how there is always a thin slice of people that will never sit down with “the other.” We also spoke about the many main street Republicans who feel abandoned by their party and have done since the Tea Party took it over. It comes down to the fact that arguments on economics and policy cannot overrule the emotional aspects of identity, especially when people feel those identities are under assualt through no fault of their own.
In her new book, Strangers in Their Own Land, sociologist Arlie Hochschild tackles this paradox. She says that while people might vote against their economic needs, they’re actually voting to serve their emotional needs
The image of standing in line to get your rewards and watch people stream past you is compelling. It’s one thing to deconstruct this image with data and facts, but first it’s important to understand it and how people deeply FEEL it.
Deep story is fascinating to me. Here in my home community of Bowen Island, we experience tensions from time to time over our deep story. We all have ideas about what we think this place is and who we think we are. To some extent that story is an illusion born in our world views and our desires. In a place like Bowen Island, where most of us moved here from somewhere else, our own deep story includes the deep motivation that brought us here.
And deeper beneath the personal deep story we bring is the emergent and slowly changing story of the island’s identity. Over the last couple of years, as a member of our local Economic Development Committee, I have worked with friends and colleagues to understand our deep story. Once you can see it, it reveals the deep yes’ and deep no’s that make things happen or hold things back. People are often surprised by things that go on in our little community, but understanding the deep story helps to explain where these things come from.
When you understand the deep story, you can find deep places to connect together and important places of engagement and curiosity. Dialogue gets more interesting as we set out to learn about each other, what we care about, what we assume is true, and what is essential to our identity. Strategy that does not take the power of identity into consideration creates implementation plans that will inevitably endure oblique assaults on its efficacy. Understanding the deep story and identity of a place or a person is essential to resilience, collaboration and peacemaking across difference. A healthy community can hold different stories in all their complexity, even when those stories conflict with each other. An unhealthy community pits one story against another, and cynical leaders do the same.
We have a choice as citizens. This podcast helps us become resourceful in making that choice.
Last week we were out in Tofino hosting a three-day leadership workshop on dialogue with sixty people, most of whom were from the Port Alberni and west coast area. In the room were leaders from Hupacaseth, Toquaht, Ahousaht, Hesquiaht, Tsehshaht and Tloquiaht First Nations and Councillors from Ucluelet, Tofino and the Alberni-Clayoquat Regional District. Additionally there were citizens, non-profit workers, community foundation staff, scientists and small business people in the room. It was the kind of gathering that everyone is always saying “has to happen.”