Context changes everything. This used to be a forest.
Alicia Juarrero is the source of so much great thinking on the role of constraints in complex systems. Her two books, Dynamics In Action and Context Changes Everything are brilliant discussions of the role of intention and how constraints shape complex phenomena. They are philosophical texts, and so are slow reads, but well worth the effort. You can find many videos of her sharing her insights on You Tube and elsewhere. She is generous with her time and enthusiastic about her work.
Last week I sat in on a seminar she gave for The Prometheus Project. I expect the video will be up on their “Past Voices” page soon. Here are a few thoughts that struck me from that session.
Dr. Juarrero’s work has been deeply concerned with how intention works as a constraint on action in complex systems. Her thinking underpins much of the way I have learned to think about complexity through Dave Snowden’s work, and most of us who are not philosophers have likely come to her work through Dave.
She used a term in the seminar which I have overlooked in her writings to described stable or coherent phenomena in complex systems: a “constraint regime.” Constraint regimes are phenomena which display coherence even in a dynamic and changing system. Disspative structures like whirlpools are good examples. There is a higher level order imposed on all the water molecules that enter the constraint regime of a whirlpool and they are entrained into becoming a part of that shape. There is nothing inherent about the shape of a water molecule that determines that it would eventually become a part of a whirlpool. This high level order is imposed by constraints on the system that cause the molecules to create a whirlpool shape until they flow through the constraint regime and down the drain. The whirlpool maintains a stable presence until all the water is gone, despite the parts of the system being in constant exchange. Watch some videos of laminar flow to see this stability in astonishing clarity.
This is not a new observation, but Dr. Juarrero’s contributions to this field place the influence of context on constraint regimes into the order of causes for behaviour in a complex system, which bucks the general trend in sciences that only forces between external bodies can cause action. Constraints create coherence in complex systems. Coherence can also look like identity. We are different people in different places. I’ve often used the example that, when gathered with our families, we are very different people than when we are in a business setting or a social setting with friends. There are actions available to us in one context that are not available in another. So context changes everything.
My own work with dialogic containers seeks to understand these phenomena as essentially constrain regimes that emerge out of encounters between people who are making meaning together. When those containers become stable over time – such as in a family for example – they can create dynamics in which our behaviour is highly path dependant, and the paths on which it depends can include the neurological pathways that are activated when we are in a particular context. What we are learning about the neurology of trauma and epigenetics confirms this. Our brain is wired by trauma and influenced by its interactions with environments to produce an identity that has a particular coherence, if not static stability, in particular contexts. When my father was alive and I was in his presence, I was the son of a father, in a relationship that grew and changed over time but had a certain stability. When my father died, I found myself at a loss as the son as a father. Who am I now? And who am I in a teaching environment, singing in a choir, sitting on my own, in the supporter section of my football team? All of these are different containers – constraint regimes – and when we are meaning-making in these places with others I call those dialogic containers.
I like the idea of constrain regimes to describe the class of structures that impart top down causality on a complex system. Dialogic containers are one kind of constrain regime.
In the seminar last week Dr. Juarrero talked about how we make change in complex systems by working with constraints. She had a few great answers to questions about working with constraints. She avoided going down the rabbit hole of working with a definition of complexity, because there simply isn’t one that works all the time, but she did say that the way to work with emergence is through FEEL. We feel when something isn’t right or needs changing and we take action on what feels better. Her pithy advice for leaders is helpful: if things are stable you need to stay in the centre and maintain stability with fail-safe processes. But fail-safe process DO fail, and when they do it is a catastrophic failure, as Dave Snowden says. So when things grow turbulent and more complex (or indeed chaotic) you need to move to the edges and manage in a safe-to-fail way from there, looking for what is coming, working from principles rather than procedures, and attending to the uncertainty. Leadership is context dependant. This is the great lesson of Cynefin as well.
Dr. Juarrero addressed the urge to map systems and try to understand root causes. When presented with a systems diagram – a picture of nodes connected by arrows – she said that such diagrams have some very limited usefulness but they have to be actively interrogated with questions such as:
- What is in the white space in which the diagram is situated?
- What is NOT mapped?
- What is the nature of any given connection between the nodes?
- What are the nodes? Do they change? How?
- Is everything I am looking at stable?
Such diagrams also have a very short time limit. Try mapping the traffic on the street in front of you, or a given moment in a soccer game and then drawing certain conclusions from that.
The advice for dealing with turbulence in stability is to develop relational safe-to-fail practice into your system. That makes you better equipped to sense and notice what is happening in the context that surrounds you. The context is so important to the system in which you are working. If things are collapsing inside your system, but the context is stable, you might bring stability to your system from the high order. For example, emergency response relies on stable and predictable interventions being imposed from outside the place of immediate collapse. If your system is stable and the context is unstable, you may find yourself losing your stability quickly and in surprising ways. The fall of the Assad government this week is an example of that. No amount of order and control could overcome the contextual turbulence that caused his family’s regime to fall. Establishing institutional order in Syria is now the challenge facing that country and the region as a whole, because instability exists at nearly every scale in the Middle East at the moment.
If you are working in a stable system that is embedded in a stable context, making change is going to be very hard. Change needs to proceed along the vectors of rule and policy making. Financial systems are an example of this. A chartered bank in Canada operating inside of a well regulated legislative regime, which itself is embedded within a global financial order is essential for the stable smooth functioning of financial systems. Making changes to that system are very difficult and they are highly ordered. Catastrophic change is held at bay by this incredibly stable set of constrains regimes, but when it comes, it comes like a tsunami.
Finally change making in a turbulent system held within a turbulent context is hard, because what you are probably trying to do is seek some order and predictability and it isn’t available. The lives of refugees and migrants and chronically homeless folks who are in motion are like this. With no power to create order, they are at the whims of those that do have the ability to impose order and control. For them, life is a constant state of chaos, sustained that way by a constraint regime that constantly undermines their stability, in some cases out of pure cruelty.
Some of this is new to me, some of it is stuff I know, but am just being reminded of. People like Alicia Juarerro continually keep me learning.
I have time to integrate think about this stuff and will be bringing it into our course on Working in Complexity Inside and Out, where we introduce new material as we learn, test and stabilize ideas about how to work with complexity. The next offering of that course starts in February.
A detail from a surf board on display at the Nazare Surf Museum, Nazare, Portugal.
If you have been working with me over the past five years or so you will have heard me reference and use the work of Cynthia Kurtz in the work we are doing. Among other things Cynthia is the originator of NarraFirma, the software I most often use for narrative work on complex topics. She is the author of one of my favourite papers on Cynefin, The New Dynamics of Strategy which she wrote with Dave Snowden back in 2003. She wrote her own books on Working With Stories and Confluence a brilliant book about her own approach to working with complexity. Last month she posted some news about her current work and life. She is in the process of downloading her work into four different versions of Working with Stories, and thinking deeply about a transition in her life and work. I encourage to read her post.
Cynthia has been a key mentor in my own life and work, especially as the pandemic changed our approach from in person to online. Last year I took her practicum course on PNI which deepened my appreciation for the depth of these tools that she shares. NarraFirma in particular has been a godsend as a tool for me to work with my clients. Because it is open source and Cynthia and her husband Paul have their hands on the code, any updates or bugs I have experienced with the software get corrected right away.
So I thought I would take a moment to offer folks an introduction to her work and point you to the resources that she has shared. Cynthia is an incredibly deep and generous thinker and has made it her life’s work to provide accessible tools to people struggling with complex challenges because at the core of human community should be the delight in the way we work with our stories.
Her work on complexity
Cynthia began her work in the world as a biologist studying social behaviour in animals until an injury in the field prompted a career change. Already pre-disposed to curiosity about complexity and with some skills as a programmer, she teamed up with her husband Paul Fernout to write environmental simulation software to help people learn more about the natural world. Later, seeking more security, Paul took a contract job at IBM and showed Cynthia a job posting relating to organizational storytelling and she applied. Her skills as a researcher, and knowledge of social dynamics through her science background quickly became the foundation of her work.
Cynthia worked at IBM as the company was discovering complexity and the role of storytelling and her ideas found a rich ground alongside many other researchers and thinkers who were helping to explore and develop the field. The paper she wrote with Dave Snowden from this time, The New Dynamics of Strategy, starts with a deep dive into theory and why complexity challenges conventional forms of decision making. It then goes on to describe the Cynefin framework in detail and discusses how to use it with a series of practices and applications. Together this represents a pretty comprehensive foundation for understanding the role of Cynefin and the methods for using it when it comes to strategy and decision making. The paper itself contains Cynthia’s ideas on control and connection which are key aspects of her own sense making framework
Although her work is deeply informed by theory, it wasn’t until 2021 that she finally published a book that describes her approach to understanding complexity, or more precisely, the relations between self-organization and intentional organization. The book is called Confluence and it describes a set of tools and approaches for thinking about the intersection of organizational planning in a self-organizing world. True to form, it is not just a theory book, but a book of well-documented thinking tools illustrated by stories and knowledge gleaned from a wide swath of human experience. It’s a delicious and lingering read. It cuts close to the bone. The last section addressing conspiracy theories might be one of those things that saves democracy. (It also helpfully addresses jargon and complexity theory in an incredibly thought provoking way!)
While it took her a long time write Confluence, she has been a productive and generous blogger for decades and her thoughts, ideas, ramblings and clear gems of wisdom are collected at her blog, Story Colored Glasses.
Working with stories
Cynthia’s focus in the world has been consistently on the role of stories and narrative and so her work has been driven towards the deeply practical. She has created, co-created or piloted dozens of methods for working with stories in groups, many of which are standard practice in our field now. Her magnum opus is Working with Stories in your community or organization and is a comprehensive introduction to her own research method, Participatory Narrative Inquiry (PNI). Working With Stories (WWS) has a whole website devoted to this book and some of her latest iterations, which include a simplified version and an advanced version, a collection of story forms and will soon also include the fourth edition, which she is currently preparing.
WWS is a constant companion on my desk and there is a lifetime of learning in this book. I’m astounded at Cynthia’s capacity to document her own process and her knowledge and present it in accessible ways. That isn’t to say that the material isn’t dense and rich. This approach is not simple to understand or work with until you have unschooled yourself a bit in research methods, epistemology and facilitation. But as a body of work it is immensely transformative for research, engagement and strategy.
WWS is a worthy investment of time and money and is a useful guide to anybody seriously working with story, social patterns and change making in complex settings.
Software for working with stories
Cynthia’s interest in uncovering patterns and connection in stories along with her training in statistics and her experience in programming led her to create the early programming behind Sensemaker Explorer while she was at Cognitive Edge. Later she and Paul Fernout created their own software for gathering stories and discovering patterns. Eventually their efforts became NarraFirma, an open source software package that is really a project management tool. NarraFirma includes hundreds of screens and tools to plan and carry out a PNI project, including the ability to create story gathering surveys, perform catalysis on the results, prepare materials for sense making sessions, and reflect on and report on projects. One of the best features of NarraFirma is the context specific help screens that enable users to not only navigate the software but learn about the practice as they are doing so. I’ve never seen anything quite like NarraFirma.
Although the software is free to use and requires only a WordPress site to install as a plug in (my preferred option) it takes several days to really learn how to use properly and years of experience to use well. When you use NarraFirma you are not just building a survey tool for story collection, but you are immersing yourself in Participatory Narrative Inquiry. I have done probably thirty or more projects, from one time story collections for strategic planning or engagement around complex issues like opioid use and crisis response to a four year long inquiry into changing workplace culture. Every time I dive in I learn more about how to work with this approach. The software not only helps me run my project, it makes me a better practitioner as I’m doing so.
I’m immensely grateful to Cynthia for putting her work out in the world and I highly recommend anyone interested in this field explore her thinking, offering and tools.
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.
In this video, Harrison Owen discusses the chaos that is disrupting the order we take for granted and begins to create a new order and a different world. Harrison has been saying much the same thing for his entire career, starting with his dissertation on Aramaic and associated mythologies and cosmologies. He has been a long-time student of the dance of chaos and order, and his development of Open Space Technology came from this lifelong inquiry.
i encountered Open Space first through an event that was hosted by Anne Stadler and Angeles Arien in 1995, and I met Harrison for the first time in 1998 at a one-day session at Simon Fraser University where he sat and taught about chaos and order, self-organization, organizational transformation and Open Space just through telling stories and sending us into a little bit of Open Space. Harrison’s work ignited two major threads in my life’s work: the facilitation of self-organizing dialogue processes, and a fiery curiosity about how complex systems work.
This talk opened a recent gathering of Open Space facilitators on the Power of Love, Not Knowing and Open Space. These are the stories and insights Harrison has been sharing for his whole career. What I love about him is his embrace of the fundamental simplicity of working with complexity and facilitating Open Space. It’s mind-boggling to me (and him) why people seem so predisposed to make Open Space far more complicated than it needs to be. We understand why: it’s about losing control and being unable to deal with the discomfort of uncertainty. Fear, power and ego come into play, and people lose the ability to act resourcefully.
It’s lovely to watch him teaching and encouraging people to do the simple things well and get out of the way of the work that groups of people can do.
Enjoy this video. He’s been a mentor and an inspiration for me for 25+ years. We do indeed love you, Harrison.
Part 1: Introduction to the model
Part 2: A deeper dive into the model
The two loops model emerged from many years of conversations amongst people working in the Berkana Exchange and their friends and mates in the late 1990s and early 2000s. As my friend Tim Merry pointed out on a comment at LinkedIn, the model itself was an emergent framework of how organizing happens on what we called back then “trans local” communities of practice. The Berkana Exchange was made up of many learning hubs around the world in places like Zimbabwe, South Africa, Senegal, India, Brazil, Mexico and Canada. These learning centres supported all kinds of experiments in living and the Art of Hosting took root and was co-created and developed in many of these places too, notably at Kufunda Village in Zimbabwe and The Shire in Nova Scotia, Canada.
Part of the origin of the two loops model was from the network making sense of itself and trying to understand what was required to create and sustain these kinds of experiments in an increasingly connected way. In the early 2000s there was so much talk about the way in which networks enabled by the open web were bringing people together and making interesting new forms of activism and organizing possible. Berkana was at the forefront of this lived inquiry and at some point prior to 2010, Deborah Frieze and Meg Wheatley published a pamphlet called Using Emergence to Take Social Innovation to Scale, summarizing the Berkana approach to developing leadership in communities, which sought to build on the promise of networks by discussing the role of emergence and how to support communities of practice so that they can grow into systems of influence. Although this diagram above is not in the published document, the “Name-Connect-Nourish-Illuminate” pathway was named.
My earliest photo of a skecth of the model in my handwriting from 2009
I’m trying to remember when I first encountered this model. This is probably the earliest version of it I have in my photos, dated March 9, 2009. At that time, I was working a lot with Tenneson Woolf, Teresa Posakony, Tim Merry, Tuesday Rivera (Ryan-Hart) (who now offer an online course on their version of the model) and Phil Cass, all of whom were deeply involved with the Berkana Institute and the Exchange. So this was in our conversations then. We started sharing the model in Art of Hosting workshops and in some client work. I think the first time I was involved in teaching it “on the floor” was at an Art of Hosting in Springfield, Illinois, in March 2009.
That particular way of working with the two loops has become my preferred way of teaching when we are in person. In 2009, Teresa, Tenneson and I were in a convent in Springfield when we had the idea of making a map on the floor and asking people to position themselves on it according to where they were in the systems in which they were working (which in this case was the Illinois education system). We asked people to quietly walk around the map until they “felt” the right place to be. Once there, we asked them to talk about what it was like in that spot with others and then offer insights to the whole. I remember the poignant moment a teacher who stood on the legacy side of Transition broke down into tears, saying that she could see the education system dying around her, and all she was trying to do was throw children across the gap and into the new system. She had no idea if anyone was there to catch them. And in that moment, a tall man who worked for a Foundation pointed to a woman who was on the other end of the Transition bridge and said, “We’ve got you. We fund those programs. Keep throwing those children our way.” It was a powerful lesson about what happens when folks can see others in the wider world to whom they are connected.
Around that time, work carried me into a few other places where this model just made sense. Tenneson and I started working with Canadian Labour unions back then, especially the Canadian Union of Public Employees and in October 2010, we used this model on the floor of the Canadian Labour Congress Training Centre in Port Elgin, Ontario, to talk about how the labour movement was changing. That was the first time I saw people position themselves entirely outside the map. In this case, the two that stood outside were Executives of the CLC, both vice presidents of their provincial labour federations. They both agreed that their job was to care for the whole system, see everybody in it, and try to meet everybody’s needs.
Perhaps the most influential moment in my own development of the model came when I was working with churches in 2012. I had been working with the United Church of Canada at that time working with congregations and presbyteries to look at the changes that were accelerating across the church at that time. As a mainline Protestant denomination, the United Church, like all the others, is going through a massive generational shift in the structure and future of the denomination. After its founding in 1925, the Church grew rapidly and became an influential progressive social and spiritual force in Canada. Membership in the church peaked in the 1960s and since then has been declining. In the last 15 years, many congregations have closed their doors, and very few churches are growing or evolving within the denomination anymore. The two loops model captured this moment incredibly well and asks the question of what is already amongst us that gives us a clue about how progressive Christianity will take form in its next iteration.
Using this framework and infusing it with the theology of progressive Christianity made for a deeply meaningful experience in the dozens of congregations I worked with during those years. It gave everyone a place in the system and opened up conversations about tradition, innovation, and what is required for the church to change. Some churches were just not up to the task, falling to strong traditional voices that squashed the new sprouts of innovation because they couldn’t reconcile them with the church they knew and loved. And I’ve seen some congregations embrace the emerging alongside the traditional and do well meeting the spiritual needs of their congregation members.
One lovely story I remember from this time that I want to record here happened when my friend Tom Brackett – at the time a bishop in the Episcopal Church in the USA – invited me to create a retreat with him for folks we loving referred to as “heretics” within the Church. The retreat was called “Can these bones live?” and the organizing scripture was Ezekial 37:1-14, the vision known as The Valley of Dry Bones. In this vision, Ezekial is taken to a box canyon that is full of the skeletons of slain soldiers, and God asks him, “Mortal, can these bones live?” Ezekial sensibly replies “Oh God, you know.” And from that moment of paying attention to spirit and letting go of certainty, Ezekial and God wake up the bones and send the people home.
My notes from the day. I love the quote i jotted down that someone must have said “Heck: where the bad kids go.”
As we dove into this story and the framework, I invited people to walk contemplatively on the map and explore the Valley of Bones. It was indeed a deepening experience, and the rest of the retreat was full of stories, hopes, and real reckoning with what needs to die if the Episcopal Church is to live. Or even whether the Episcopal Church needed to die for progressive Christianity to live. Heretics indeed.
This particular gathering led to further engagements in the Episcopal Church in the USA and with ecumenical organizations like the Foundation for Theological Education (now known as the Foundation for Theological Exploration). That group sent a number of participants to a workshop that we did in Salt Lake City called “The Art of Convening in Faith-Based Communities,” and I worked closely with the FTE participants to think through this framework and its relationship to issues of justice, marginalization and equity. That single conversation would lead to many years long relationship and a pivotal event in the life of the two loops model in the United Church of Canada.
In 2013, as a part of a massive Comprehensive Review process, the United Church hosted a conversation about the future of theological education in Canada, with everything from academic seminaries to workshops on the spirituality of maple syrup on the table. I was invited to join a team hosting a huge gathering in Toronto to bring the whole system into the room for that conversation. To my delight, four of my friends from FTE were invited to attend as witnesses. The first two days were really hard, and there was a lot of conflict and rancour in the room. We had several conversations which served to surface the tensions and the conflicts. On the second evening, my friends from FTE took me aside and said that the group needed to take the gathering in a whole different direction. The host team from the General Council office didn’t know what else we should do, but my FTE friends and I sat in a hotel suite, watched by others and started to sketch out a plan to take the group through the two loops.
This would require changing the meeting room to accommodate a movement-based workshop for 175 people, so once we had settled on the design, we asked the hotel if they would change the room for the morning. They refused and wouldn’t let us change the room set up ourselves.
And so, at 11:00 at night, we snuck down to the conference room and persuaded a security guard to unlock the doors for us, saying we had a little prep to do for the morning. We locked ourselves in and took about an hour and a half to reset the room ourselves, taping a HUGE version of this model on one half of the floor and rearranging the tables and chairs to set up a World Cafe space.
We started the next day in a circle around the map, and I taught the model. Next, we had everyone place themselves on the map and go through the exercises of talking about what it was like where they were in the system. We followed that with a conversation about what gifts are offered from each place in the system, and the rest of the day was spent hearing about and discussing those together. It was a healthy, powerful conversation, and the moderator, Gary Paterson, absolutely fell in love with the model. Over the next two years, as he led the conversation on the Church’s future, he ran over 50 workshops using the model to talk to people across the country about the future of their Church. Here I am in 2014, teaching the model to the United Chruch’s EDGE Network as a part of the leadership development work at that time.
Of all the frameworks I have worked with over the years, this one has been as important as Cynefin. Both help us understand complexity, make sense of current conditions and both help people find affordances to action. I am immensely grateful for everyone I have ever worked with on this model, from my friends in Berkana to the Art of Hosting community to folks in the churches, transition movements, education systems, and elsewhere.