I’m back in Tlaoquiaht territory on the west coast of Vancouver Island. This is a place I once described as The Land of Tsawalk as it is the cradle of a philosophy and cosmology of interconnection and interdependence that has been refined by centuries of Nuu-chah-nulth philosophers, leaders and families. We’re here to do an Art of Hosting with the Clayoquot Biosphere Trust and 40 or so local leaders and organizers. This will be the fourth Art of Hosting I’ve done here and they are always different, responsive to the land and the ocean and the people and the way time works here. We will plan tomorrow and then we will allow things to happen, and it will be, as it always is, a rich and abundant experience.
On the way here, Caitlin and I listened to some podcasts. Two of these had moments that spoke to the place and the quality of time and landscape, and this is the real purpose of this post.
The first is. A Radiolab episode called “Small Potatoes” is about how observation and reflection can transform the most mundane of things in our daily experience. One segment of this episode featured a clip from Ian Chillag’s podcast Everything is Alive in which the philosopher Chioke l’Anson plays “a grain of sand” in conversation with Chillag. l’Anson brings an incredible perspective to this interview, including these gems:
CHIOKE:
Yeah, I mean, I think that if there’s one difference between them and I… Sorry, I’m just having
trouble with the pronouns, you know, we’re doing this interview and I’m a grain of sand.
IAN:
Yeah.
CHIOKE:
But that’s not really the way I would think of myself. I think normally I would just say, “We are sand.”
IAN:
OK.
CHIOKE:
So, you see that there’s the mass noun thing happening and it’s weird to talk to you because you
don’t have a mass noun thing. Or you don’t seem to have a mass noun arrangement. So, you say
yourself that you’re a person, right?
IAN:
Yeah, I would say I’m a person.
CHIOKE:
So, like why aren’t you a grain of person?
IAN:
Like why do I not consider myself as like a fraction of all of humanity?
CHIOKE:
Yeah, like that makes more sense. It just seems to me like if you recognise the degree to which you
owed your existence to other people you might also be nicer to other people.
Or then there is this meditation on time and change:
IAN:
Right. Do you know how old you are?
CHIOKE:
Not exactly, no. I think, it probably would amount to somewhere in the hundreds of thousands of
years. Like, I mean, I wasn’t always sand, right? Like there was a time when I was a boulder.
IAN:
Yeah, yeah.
CHIOKE:
Yeah. So, you know, like do you know about the myth of Sisyphus?
IAN:
Yeah
CHIOKE:
Yeah, that’s a funny one to me because Sisyphus is cursed to roll this boulder up the hill for eternity,
but really the boulder would eventually erode. I mean, a hundred thousand years or so. It would be
like a little pebble. Like, just stick it out, Sisyphus. You’ll be done in no time, you know?
IAN:
Eventually it’s just going to be sand.
CHIOKE:
Yeah, exactly. And in addition, the hill will also erode. And so, you know, Sisyphus after some time
would have a flat plain instead of a hill and maybe like a marble instead of a boulder.
IAN:
Yeah, so, yeah. So, he’s cursed for eternity, but really, he just needs to get through I don’t know
50,000 years or something.
CHIOKE:
Yeah, like he should really stick to it. And then that’ll show the Gods.
Amazing.
In another podcast we listened to, a To The Best Of Our Knowledge episode on deep time, Ann Strainchamps interviews geologist Marcia Bjorneru about changes to our earth and climate:
AS: Do you think the perspective of deep time can help with any of the existential fear and dread that comes with an awareness of climate change and global warming? Does being aware of the many long ages of the planet put climate change in perspective? Or make it more frightening?
MB: From a scientific point of view, I can say that Earth will be fine. The Earth will deal with the changes in climate that we’re causing and eventually, new ecosystems will emerge.
But the human part of me mourns what we’ve done and the rapidity with which old, well-established ecosystems and landscapes have been changed. And I worry for humanity, for what the next decades or century will bring as we cope with a new set of rules. That’s the scary thing to me. We’ve been able to understand the way the planet has worked through the Holocene, but now we’re changing the boundary conditions and parameters, and so many of the models we’ve developed aren’t going to be very relevant as we go further into the Anthropocene.
The past won’t necessarily be a key to the future. And there’s real sadness there. Our cultures have grown up with a certain version of Earth, and it’ll be radically different.
These insights seem to hit so much deeper out here in the Nuu-Chah-Nulth territories, where a deep sense of time and a deep connection with the ancient marine and forest ecosystems are responsible for thousands of years of occupation and well-being. Indeed, Bjorneru’s observation about the new boundary conditions of life on earth brings added importance to preserving intact large amounts of wild and ancient ecosystems. In 300,000 years as a species, humans have never lived in an environment that is as heavily degraded as it is now. We were nurtured in the complex life-giving cradles of the very ecosystems out of which we arose. We have changed those conditions of life, and who knows what effect it will have on our survival, the survival of millions of other species and the evolution of new forms of life on Earth.
Out here, on the edge of the world, the principles of tsawalk compel us to engage these questions. The perspective of deep time and deep interconnection lies all around us.
Surfboards inside the museum at Nazaré, Portugal, all of which have ridden the biggest wave in the world.
Things I have found while surfing. Have a look at these, and maybe leave a comment about which link grabbed your attention and what you learned there.
(PS…the headlines are links! Click for more)
John Coltrane’s ideas behind “A Love Supreme.”
I adore this piece of music. I think I first heard it about 20 years after it was recorded, which was nearly 60 years ago now. It is a high form sacred music piece, as important and meaningful as anything that Bach created (it is the season of the Passions, after all) and it so perfectly captures Coltrane’s theology and perhaps every artist’s theology. This article is worth a look for how Coltrane thought about the work and the way he used form as prayer.
Imagining Yourself in Another’s Shoes vs. Extending Your Concern: Empirical and Ethical Differences
An interesting paper about the contrast between The Golden Rule and the idea and practice of what Eric Schweitzgebel calls “extension.” In the paper, Schweitzgebel writes:
“A different approach [to The Golden Rule] treats concern for nearby others as a given and as the seed from which care for more distant others might grow. If you’d care for a nearby child, so also should you care for more distant children. If you’d want something for your sister, so also should you want something similar for other women. This approach to moral expansion differs substantially from others’ shoes / Golden Rule thinking, both in its ethical shape and in its empirical implications.”
This reminds me of the Buddhist practice of Metta, and is food for thought for someone like me who places stock in The Golden Rule.
Every Dr. Johnny Fever DJ break woven into a single show.
If you were a music fan and maybe also if you were involved in radio in the 1970s and 1980s (both of which are true for me), then WKRP in Cincinnati was a must-listen to show. And you had to see the original versions, because the music they played was great but the producers couldn’t afford to syndicate it all, so in re-runs, all the original tracks are just filler tunes and not the originals.
But here is some genius. Someone has taken all of Dr. Johnny Fever’s DJ breaks and announcements and cut them into a three hour show. It contains the live audience laugh track, but it is otherwise a BRILLIANT project and elicits much loving nostalgia for me.
The Implosion of the Retirement Contract
I love a good policy discussion. I admit to being at a loss about how to address inequality and inaccessibility to basics like food, housing and education in a country that thinks of itself as “an advanced economy” and has no political party that is willing or able to make fundamental changes. But policy choices dictate the constraints that create outcomes like unaffordable good food, inaccessible housing and clipping student debt. This paper talks about an interesting underlying assumption that keep property prices high (and therefore also rents).
In nearly all liberal democracies, it is quite normal to treat “property” as “the ideal retirement asset for homeowners, with high house price growth helping downsizers release cash to fund their golden years.”
The Cluetrain Manifesto was a gamechanger for the early web. Those of us that were blogging back at the beginning of the century all knew about it and if your work extended into the organizational world, reading Cluetrain just laid bare how poorly prepared your company or agency or government was to deal with the oncoming onslaught of conversation, creation and disruption to the ways communications, marketing and organizations worked. Cluetrain is 25 years old now and it’s interesting to think about what is different now. Community is largely gone, for one thing.
Thirteen Ways of Looking at Ritual
Ted Gioia should be a must-read on everyone’s list. He writes on music and culture, and everything he says is thoughtful, skillfully economical, and insightful. He points you to pieces of music you would have never found. He provides takes on culture that you aren’t going to get anywhere else. This piece is so insightful about what it takes to live with boundaries that make our lives meaningful in an era where our attention has been nearly completely colonized.
The Origin of Last Summer’s Maui Wildfire
It’s hard to overstate the impact of the fire that destroyed Lahaina on Maui last summer. Having been there in February and witnessed the destruction myself, it is profoundly sad. To make matters worse, the fires ripped open a wound on Maui that private interests have rushed in to heal. The community is now in serious danger of being lost to outside owners and investment companies who have predatory designs on the land and property that was destroyed by the fire. Locals are in danger of forever losing their home places because there is no public support that can compete with what the wealthy interests are offering. It’s a shit show. In this article, Cliff Mass undertakes an analysis of the causes of the wildfire.
Raise energy and reduce ‘meeting fatigue’ by making meetings optional
My mate Mark McKergow has a research-supported idea for lowering cognitive fatigue for online meetings. It’s simple enough, but it requires managers to let go of control and let the work speak for itself. And it requires organizations to loosen up on the samara of accountability culture that is killing many of the workplaces I am working with.
Evaluation is one of those things that become a massively problematic constraint on a project if one doesn’t understand it, or worse, fears it. My friend Ciaran Camman is offering his course on Evaluation called “Weaving it In” and you should go to that. To get ready for that though, let this whimsical discussion whet your palate.
I’ve been going down a bit of a rabbit hole these past few mornings, looking at some commentary and writing about Kurt Lewin. Lewin, who died in 1947 was a psychologist whose theory and research had a tremendous influence on the modern movements or organizational development, action research, Gestalt theory, change management and group dynamics. To read his writings now is to read a person deeply interested in the complexity of human systems long before there was much language at all available to even discuss complexity.
His ideas – or more precisely other people’s ideas about his ideas – have been largely responsible for the way mainstream organizational change is conceived and thought about.
One example is the theory of change attributed to Lewin that is known as “Change As Three Steps” or CATS. This theory is reduced to an incredibly simplistic set of moves called “Unfreeze –> Move –> Refreeze”. Looks simple enough to use right away and authentic enough because it can be attributed to Lewin. Lots of consultancies uncritically use this model, and even a cursory glance at Lewin’s work would make it clear that he would never make change that simple or linear.
The fact is that Lewin never proposed this set of moves, and it’s not even clear if he ever used the terms “freezing and unfreezing.” The rabbit holes I’ve been down started with a paper from 2015 that showed up in my feed by Stephen Cummings, Todd Bridgman, and Kenneth G Brown called “Unfreezing change as three steps: Rethinking Kurt Lewin’s legacy for change management.” This is SUCH a great critique of how Lewin’s ideas have been misattributed and misused. Lewing is the victim of a classic strawman argument, where something simplistic is attributed to him, and then folks pile on saying that his work is simplistic. Meanwhile. the work he did do is ignored or lies unread.
And that is a tremendous shame, because that paper led me to look at some of Lewin’s writings again and some of the papers about him. I got especially interested in his work on Field Theory, which is a term used in the world I travel in quite a bit. The Presencing world is predicated on working with “social fields” and lots of facilitators talk about “sensing the field” and so on. In my experience the uses of the terms “field” feels like a softer, more approachable, but more mystical way of describing complexity in human systems. Some might call it a “fluffy bunny” approach to complexity, but anything applied without much rigour can be that.
Lewin’s work is really worth a long look. His work is important because it embeds human behaviour in a set of contexts that influence change and stability. This was pretty groundbreaking in Western thought especially thinking that was rooted in Cartesian theories of mind and behavioural psychology. Lewin called that context in which we are all embedded “the life-space” which represents a field of influences that creates what we might now call “affordances” for behaviour. Lewin’s work anticipates ecological psychology, the effects of trauma, anthro-complexity, systems theory and other approaches to organization, culture, and human behaviour.
The implications for this idea are pretty clear, and a 1991 paper by Malcolm Parlett called “Reflections on Field Theory” in the British Gestalt Journal articulates five principles of Field Theory that are quite useful for thinking about change. In that paper, Parlett reflects on five principles of Field Theory that are rooted in Lewin’s work and influenced by subsequent thinkers like Gregory Bateson, Gary Yontef and Carl Hodges. The principles are:
- The Principle of Organization which states that field are organized by what I would now call “constraints” and that changes to these organizing forces will result in changes to what happens within the field.
- The Principle of Contemporaneity says that what matters in the field is the present. While history helps to explain how the field is currently organized, there is no special causal weight given to actual events that have happened in the past. However, it is important to understand how a person in the present has made sense of those events because that is what guides behaviour. To me, this is an acknowledgement of the limitations of retrospective coherence for making sense of the present and also an important insight for trauma-informed practice.
- The Principle of Singularity which states that each situation is unique and therefore requires a unique response. This clearly acknowledges the limitations of best practices on dynamic fields. Generalizations are of limited use and every moment needs to be approached afresh to find the affordances of timing and opportunity that allow for some actions to be easier to accomplish than others.
- The Principle of Changing Process which acknowledges that the field is in constant change. This is why the metaphor of unfreezing – moving – refreezing is of such little utlilty. It is predicated on a knowable stability in a system that simply isnt’ present. If one’s change management strategy is predicated on that, one is walking into a dark alley of surprise with a dangerous and blissful assumption of certainty.
- The Principle of Possible Relevance which points to the fact that in an interconnected field of actors and effects, anything can be a locus for change. And because we just don;t know which points in a field will be the most relevant in any given time, Snowden’s approach of multiple, parallel safe-to-fail probes can teach us a lot about the potential for change that takes us in the desired direction of travel.
In 1991, I finished an honours thesis that tried to use several theories and approaches to traditional knowledge, postmodern ethnography, critical theory, sociology and organizational development theory to create a new way of looking at organizational culture in Indigenous organizations. It was admittedly a little pompous for an honours thesis. Still, it led me in the direction of curiosity toward complexity and epistemologies that were rooted in more holistic ways of knowing. It would have been great to have Parlett’s paper back then and a better understanding of Gestalt approaches, to make the case in the academy that such ideas were not ONLY rooted in the marginalized worlds of “traditional knowledge” at that time but were in fact a long-standing part of the western intellectual traditional of behaviour, culture, and action in organizations.
Ove the years I have been aware of Lewin’s influence in the fields in which I work, especially organizational development. But I have to confess that I didn’t take an active interest in his work because I saw how it was used, especially CATS. It turns out that Lewin never developed CATS as a theory, and his actual work is much more interesting, especially as a source of some of the vestigial ideas and language that is present in the “field” in which I work. His work deserves a broader reading for those of us wanting to ground our practices in the history of thinkers like him and Mary Parker Follett and others who dreamed us into being 100 years ago.
Part 1 is an introduction to this model.
In the first post on this model, I introduced the basic model. In this one, I want to explain the way I think about the lines and the spaces between them
The big moves
The “two loops” referred to in the model’s name refer to these two arcs that essentially represent the rise and fall of influence over time. In the original, as I encountered it, only the bottom arc had labels for four big movements of an emerging system. They were the original Name, Connect, Nourish and Illuminate, based on the movements named by Deborah Frieze and Meg Wheatley in a pamphlet called Using Emergence to Take Social Innovation to Scale, which described the Berkana Institute’s approach to social change. The system took on a different form in each of these locations on the map. Naming was what “pioneers” (later changed to “innovators”) did. Innovators are in the wild, tinkering with new forms of being and not necessarily doing it with others. Once they create a shared identity – a name, like “Regenerative Economics” or “New Heretics” or “Decolonizers” – it is easier to find each other, and they can begin to connect. Connecting happens in Networks, where individuals connect and share information, usually pursuing their own ends. But when folks find each other and decide to team up, what can begin to emerge is a shared purpose and Nourishing that centre that, in addition to doing individual work, creates a Community of Practice. Get some big wins, and it might be possible that your community of practice evolves into a System of Influence which can Illuminate possibilities and hold the power and resources to help people transition from the old to the new.
It is always tempting to stigmatize the legacy system as run by a bunch of stuck-in-the-mud-old-timers who resist change. But truthfully, those who manage and lead the legacy system can often feel the same about the self-styled social innovators who want to “tear down everything around them” but haven’t yet understood what they are doing or what it takes to maintain something and even institutionalize it. So much intergenerational rancour comes from this dynamic. Naming the phases of the legacy system was an attempt to give it some recognition and respect. After all, the emerging system, if all goes well, will turn into exactly this kind of system, and in due course, will be replaced again. So it’s useful to know what it takes to keep a system in place to provide stability over time.
As systems begin to thrive and become predominant systems of influence, they attract leaders whose job is to steward and protect these systems and ensure continuity and stability. Banking systems, energy systems, and social systems that require a continuity of care of people all need good stewards who actually do their job by resisting massive changes. But there comes a time when all systems have outlived their usefulness and will begin to crumble. In this time, there is a decision point when it becomes clear that death is inevitable, and in that time, the best thing to do is welcome death by hospicing the system and helping it to die well. That means ensuring that folks can easily transition to the new system and that things that won’t make it over the bridge can compost well and be used as nutrients for the parts of the new system that require resources to get established.
Globally, we are in such a time right now with energy systems and economic systems too. There are also changes to democracy that are happening as authoritarianism and populism begin to erode democratic institutions and former democracies start to collapse into oligarchies, warmongering pariah states, and populist regimes incapable of robust governance.
The small moves
The two loops are constantly interacting on different scales and in different ways. The lines matter on this map, and so do the spaces. This is less a linear description of what happens next and more a map that can describe and illuminate what is needed at different times. So as we look at the small moves on the map, think about them and where the other loop is. Realize that the “higher” a loop gets, the more it tends to ignore the positions below it, whether those are inevitable parts of its future or the moves of the other system. Influence gives you privilege. The legacy system is rarely aware of how it came to power, what it took to grow, and indeed at what cost. Likewise, the emerging loop seems always to be aware of what the legacy loop is up to, but rarely has the full picture, and very often, people in the Name and Connect spaces often actively try to dissociate themselves from the legacy system, even as they continue to depend on it for their food, money, energy, services and institutional power. The whole
And so a healthy system has folks in all these places all existing simultaneously and actively engaging with other parts of the system. When I have people map themselves onto this diagram, I often see situations where it’s all just innovators or stewards. This represents a risk to efforts because it means that the cluster of people I am working with are not in a relationship with the world around them. They are likely to experience some catastrophic failure because they just can’t see what else is happening.
At any rate, we started naming different points on the map over many years of teaching and working with this model. These points represent leadership moves that are often required in this moment. Here’s a brief description of each, starting on the legacy system. Think of these labels as places where you are more likely to have conversations and where certain skill sets will be really welcome.
The Legacy system
The Stewarding phase of the legacy system is where leaders have conversations and undertake actions aimed at structuring, stablizing and resourcing operations. This is where institutionalization occurs, systems, policies and processes get formalized, and scaling is locked in. Innovation can continue to happen, but organizations here are generally invested in fail-safe planning rather than safe-to-fail planning. Risk is managed. These activities require good traditional managers, and a lot of the work here is done by people who traditionally fall into the “expert” class in the complicated domain of Cynefin.
Once the legacy system hits a peak, uncertainty begins to accelerate. This is a sensitive time in the legacy system because the rise of experts can often cause leaders to believe that we are immune from the changes that more volatile organizations suffer from. There is a desire to believe that everything we have done in the past will continue to work. At this point, you will feel the current stirring below you as the emerging loop takes shape. If you are engaged in good strategic scanning, you will have the situational awareness to know that the context is changing so being able to plan and work in multiple futures is very useful here. If you are a fossil fuel company, by the 1990s, if you hadn’t begun the transition to becoming “an energy company,” you were probably placing yourself at a massive disadvantage. Unsurprisingly, scenario planning was developed in industries like oil or the military, where operational uncertainty was causing established ways of doing things – along with massive amounts of wealth and lives – to be put at risk.
As the legacy system’s influence begins to fade, a period of struggle begins. Realists can see the writing on the wall. Denialists refuse to accept the evidence. Power complicates the conversations. If those who control resources refuse to accept the changes occurring, the system will be starved of what it needs just as it collapses. Collapse of the old in service of the new is inevitable. We see this with churches over the past 1900 years of Christianity. Forms of the church have come and gone over centuries while the religion has endured. Christians still gather around roughly the same stories and philosophies, but the form is very different. I have seen churches close and squander their legacy because those controlling the resources refused to accept this change. Promising that anything can be made great again is a form of denialism. If what you are really stewarding is life, purpose, the provision of energy, governance or services, then you can still do this in different forms in ways that help the transition from one for to the new. Still, only those who hold power and resources can see the writing on the wall. Hosting shadow and fear, working with emotionally charged conflicts and exercising a graceful use of power are all key leadership moves in this stage. Without this, a legacy system will experience a painful death at best, or cause a civil war at worst.
When the inevitable is largely accepted, hospicing, harvesting and honouring the system’s death is a kind thing to do. It allows those served by the system to move as easily as possible into the new emerging system. The Hospice and Transition phases go hand in hand, as anyone who has witnessed a good death will know. In the energy world, Just Transition is all about this. It is about letting go of the old ways we have powered the planet and ensuring everyone can cross over into the new ways. The kinds of backlashes we see to alternatives to fossil fuels are a good indicator that we are not yet in a health transition zone. Politicians and large financial interests will continue to hold on to their beliefs even at the cost of the planet’s health or the prosperity of their citizens. Watching the premier of Alberta rail against electrification is a betrayal of her responsibility to use her province’s creative and financial resources to continue providing energy and jobs to the world. Lines like “heat pumps don’t work in an Alberta winter and EVs are useless rural vehicles” are not rationales for abandoning electrification. Instead, they represent a failure of imagination that serves only to protect fossil fuel capital interests. The Alberta workforce, trained as it is in the infrastructure of oil and gas, is well placed to transition to industrial-scale electricty production in the province. Refusing to seek opportunities because you disagree with the premise is a great way to get left behind.
A seamless transition from one system to another requires a tone of stuff to go right. At the simple level it looks like the transition those of us in our 50s and older made from typewriters to personal computers. As long as computers ran on punch cards or other interfaces, they would not be widely used by the public. Creating a user interface that looked like the one on my typewriter meant that the transition from typing to word processing was pretty seamless. I love that my keyboard still has a “return” key. I doubt many folks in their 20s know why it is called that!
Transition in social systems like health and education and child welfare is really tricky, because you need to provide a continuity of care from one form to another. In Canada, the rise of public health care would have been a massive transition and doctors, hospitals, government bodies, and all the institutional support in place in the 1960s would have been needed to support the continued quality of care for patients even as the funding and governance models in the system were being transitioned from private to public. I’ve seen how tricky this is in providing Indigenous education, health, and child and family services. The necessity for a change to decolonize these fields is always urgent, but the pace needs to move at the speed of the clients.
When a legacy system really does die, the best thing that can happen is for the resources of that system to be repurposed and reused by the emerging system. Watching the rail system in North America be ripped up after trucks and highways became the primary ways of moving cargo across the land was heartbreaking. We are now in desperate need of rail corridors both within cities and between them and that means a massive reinvestment in re-creating infrastructure that we already had. Grieving what is gone and creating choices for what comes next is a beautiful way to support transition. In my work with large Foundations, I can see this happening. Money made in previous generations is held in trust for what comes next. If governments refuse to provide the support for innovation and development, foundations may be able to.
The Emerging system
While the legacy system is the dominant way of doing things there is always innovation happening in its midst. Folks must steward the legacy system aware of where the seeds of change are happening around them. Developing sophisticated sensing practices and being in active connection with folks who are not a part of the legacy system helps to ride the journey of living and dying well. The Naming phase oif the new happens when those labouring away outside of the mainstream find each other. These are often folks who have left the legacy system “walked out” or people who have been “left out” because they were never included in the first place. Those folks are always hard at work developing energy solutions, health care, new forms of food production or cultural revitalization. It is a lonely place until you find others to work with. THis is the world of safe-to-fail work and building prototypes of the new system. The trajectory of this curve is down to begin with because there is far more failure and frustration involved in large-scale innovation than when the legacy system is investing in incremental improvements. There are very few resources available; beyond that, the legacy system will often try to crush you. You might even find the heads of fossil fuel companies leading global conversations on climate change. While such power does need to be a part of the solution, everyone knows that the way to suppress a coup is to seize control over the process.
Naming alone doesn’t generate the ideas that are needed. Good relational work helps to keep people together during the struggle. Building trust and tolerating difference with grace is really important here. Any of us involved in social movements will know what lateral violence comes from the narcissism of small differences as social movements splinter and split like a Monty Python skit.
As innovators find each other and loose connections are woven together, networks start to form. Networks are powerful ways for individuals to support their purposes. Held well, a network enables the sharing of information and ideas, but it doesn’t sustain a level of stability without a central purpose. So when networks are created and supported to create new systems, keeping it together is an important move. That involves finding ways to repurpose resources from the legacy system that are finding their way into innovation, and it also means supporting people who have experienced many failed efforts at change.
When networks mature, and a shared purpose appears, Communities of Practice are the first inklings of new stability as an emerging system coalesces into a System of Influence. Communities of practice require participation and management, meaning that nascent structures that sustain the energizing purpose at the centre of the work start to appear. As Mary Parker Follett wrote 100 years ago, “common purpose is the invisible leader,” and indeed, it is that that requires continual Nourishment.
Increasing structure and stability creates more influence for new ideas invites others, and attracts the investment needed to make the new stable enough to be a destination for the Transition. So as these structures begin to appear, trustworthiness, experience, and security help a system to become the System of Influence that Illuminates possibilities and the opath forward. By now, choices have collapsed. Once a new energy source has been determined, others will likely fall away. Electric vehicles for example, are not new at all. Still, the internal combustion engine dominated the car market in the early 20th century by the way systems of power and resourcing became stabilized creating the economy of scale needed for these machines to become the default engines of our time.
Once the transition happens, the new system stabilizes and becomes the legacy system for the next cycle and on it goes.
Next, I’ll chart a bit of the model’s provenance and how I came to it. Like most of the tools and maps I work with, these are co-created by communities of folks making sense of their work in the world.
My laptop died this week after many years of faithful service. It is an example of something that was used and loved to death. This post is about the opposite.
On January 1, Steamboat Willie’s copyright protection finally lapsed. The Internet Archive posted a blog post about it.
Three days ago, they followed up that post with another about the implications of the ever-extending terms for copyright protection. In that article, these paragraphs caught my attention:
The time extension of copyright, from 14 to 28 to “75 years or life of the author plus 50 years” to the current “95 years or life of author plus 70 years” has been a rapid expansion that has swallowed many creative works, and, combined with automatic copyright, has effectively ended a long-rich and held system of creations that could reference near-contemporaries in their works beyond the scope of parody or (often disputed fair use). What was a rich environment is now a rather dry landscape.
The ramifications of this have been many, but one of the most striking has been preservation – with works whose corporate or anonymous creators are undetermined, there is very little incentive to invest in their upkeep and maintenance, meaning that many early works tend to disappear in percentages that are heartbreaking for their size: half of all American films made before 1950 and over 90% of films made before 1929 are lost forever [cite].
That excellent copies of Steamboat Willie still exist are owed mostly to Disney’s own efforts to keep their materials under control and locked down for nearly a century. Steamboat’s fellow members of the Class of 1928 will not, ultimately, be so lucky. Each successive year of items released into the public domain will have a few “stars” to make the news and receive the artistic references that Mickey is getting this month – but hundreds, maybe thousands of works from the same year may never again see the light of day.
This is an astonishing fact. Those who are hell-bent on hoarding cultural production in the name of protecting it are more likely to be the ones who actually kill it. I am in favour of artists being compensated for their work (and I am in favour of artists having a stake in each successive sale of their work, too). When artists own their own works and the rights to those works, it is in their interest to make them available on their terms. When large corporations own the rights, it is in their interest to exercise control, apparently to the point of neglect. That can result in tragedies like what happened in the Universal fire in 2008. (Here’s a free New York Times link to read: scroll down until you see the list of artists whose original recordings are gone forever).
If we want to protect the material culture of a place, it needs to be used, shared, interacted with and made available. Simply holding the rights and not the responsibilities is a form of cultural cruelty, like buying star footballers and sitting them on the bench. My heart skipped a beat when I read about how much has been lost.
Share what you have. The world needs your beauty, ideas and art.