Back in the fall I published The Tao of Holding Space (.pdf), a small ebook I had been working on for a number of years. It seemed to get the attention of Lyn Hartley from Fieldnotes, the online journal of the Shambhala Institute. She ran a little interview with me, and this month it appeared in the most recent issue. The interview covers the origins of the book and then we get into some detail about my facilitation practice and the underlying foundation for the way I work.
Thanks to Lyn for the interest in my work.
Alert Bay, BC
Not a bad place to blog from eh? This is the kitchen counter I am sitting at in a wonderful house in Alert Bay overlooking the bay itself and looking up the channel towards Port McNeil. I am staying at a place called “Above the Bay,” owned by a lovely couple, Dave and Maureen who also have a spot right down on the water called “On the Beach.” This is going to turn into a shameless plug for their place, because the sun just set behind the Vancouver Island mountains and the beauty is astonishing and its not like Dave and Maureen had anything to with that, except the genius of the picture window in front of me is that they invite the whole bay to a part of the house. This place is great…two bedrooms, woodstoves, a nice open kitchen and a great deck which must rock in the summer with a big fat salmon on the barbeque after a day of whale watching. This is not the typical view in January, but if you are ever up here, this is the place to stay. And free wireless.
I left this morning on the 8:45 ferry from Port McNeil bound for the Namgis First Nation on Cormorant Island. The trip is 45 minutes down towards the mouth of the Broughton Archipelago, a massive tangle of islands that stretches from here down to Campbell River between Vancouver Island and mainland. I’m here to work with the Department of Fisheries and Oceans as they talk with First Nations from this area. On the ferry ride across I had a deep sense of the pattern of this place as I watched the cormorants and grebes, auks, seals and ducks scurry around beside the ferry. The pattern of here is that there are two worlds: the world of the surface where everything comes to rest, and the world of the deep where everyone goes to get nourished. Alert Bay and Namgis share Cormorant Island, and cormorants are birds that fly both above and below water.
People here rely on the ocean for their natural food. Several times today in the meeting, Namgis leaders and Elders talked about the ocean as their garden. There is a famous saying from this part of the world – when the tide is out the table is set. Clam beds, seaweed, salmon, and other creatures and plants formed the staple diet of these people and that natural diet is important today as diabetes and other nutrition related diseases ripple through First Nations. The pattern is calm at the surface, nourishment in the depths.
And so we had a good meeting today, beginning with that acknowledgement and extending into hearing what people were saying at their depths, what pain lay behind the calm exteriors. To have access to a traditional food source at your doorstep restricted by the effects of fish farms, government policy and commercial priorities is devastating, and these people, significant cultural and political forces here on the north Island, are tired of it. Hearing that opens things up though and we had some good conversations about collaboration despite it all. We ate clam chowder and salmon salad sandwiches, the local natural foods of this place and we looked into that private voice of possiblilty that lay behind the cynicism, but that nourishes hope.
So I’m definitely ensconced in here for the night, enjoying some quiet time, a pot of tea, some leftover salmon sandwiches and watching Venus grow brighter above the mountain in the darkening western sky. Travelling is sometimes weary, but this is one of those days when I count myself a lucky guy to get to do what I do.
Monica Nissen, George Por, Ria Baeck and I have been in some conversations about harvesting lately. When Monica and I were together at the Art of Hosting in Colorado last month we had three incredible conversations about harvest. Naturally we harvested from them and I have just spent some time making some deeper meaning of these notes.
I have made all of these notes at my flickr site. When you visit these links, view them in order and be sure to read the notes and annotations on the photo page. Most of the photos are pictures of my journal, where I was recording my thoughts as we went along. Click on the photos to view the notes.
Conversation 1
We began with our first conversation about harvesting, by seeing harvest as a cycle:
Conversation 2
In the second conversation, I started explaining to Monica the difference between folksonomy and taxonomy and how the two might work together to create meaning. This was based on a conversation I had with George:
From there, Monica and I wondered about the simple hobbit tools of harvesting including the most basic kind of cycling and iteration:
That prompted a powerful learning about what happens when we see harvest in an evolutionary context, when well designed feedback loops create great depth and meaning and transcendance:
Conversation 3
Seeking to understand more about the patterns we were seeing, we co-convened a session on harvesting during the Open Space and we collaborated on the recording. Monica focused on deep questions and I focused on further articulating the cyclical nature of deep harvest:
I have walked away from these conversation with a deep and lively question: What if the Art of Hosting was actually the Art of Harvesting?
Why is this important? I think it matters that harvest, good harvest, moves organizations and communities forward, links leadership and action to conversation and makes the best use of the wisdom that is gathered from meetings. If you have ever wondered about meetings that seem not to go anywhere, this inquiry into harvesting, sensemaking and iterative action holds the key to avoiding those kinds of situations. It’s not enough just to have good process and a good facilitator – the results of the work must also be alive in the organization. That’s where we are going with this.
Please consider joining myself, Toke Moeller, Sera Thompson, Tim Merry, Vanessa Reid and Stephani McCallum and Richard Delaney from the Canadian Institute for Public Engagement as we host an Art of Hosting training in the Gatineau Hills just north of Ottawa, Ont. We will be there March 5-8 exploring design, facilitation and harvesting from conversations that matter.
You can find the full invitation at the Art Of Hosting website.
One of the key skills in deliberative dialogue is figuring out what we are, together. This is often called “co-sensing” or “feeling into the collective field.” There are many ways to talk about but the practice is on the one hand tricky and subtle, and on the other, blazingly obvious.
In general, in North America and especially among groups of people that are actively engaged in questions about co-sening the collective field, a speech pattern I have notcied goes something like this:
- I feel that we need to…
- My thoughts are that we should…
- I just throw this out there for consideration…
- I’m not sure but I think we…
In other words, oin our efforts to discern the collective, we very often start with a non-definitive statement about our personal relation to what might be held collectively. Very often these kinds of statements serve to keep us stuck in individual perspectives. What we end up talking about is our own perspectives on things. Instead of sensing into the whole, we are negotiating with the parts. There is no emergent sense of what we have between us.
Last week, I was working with some ha’wilh (chiefs) from the Nuu-Chah-Nulth nations of the west coast of Vancouver Island. (We were in this building). Although this was a somewhat standard government consultation meeting, these ha-wiilh are quite practiced in traditional arts of deliberation. Much of the conversation during the day conformed to the above pattern, but at one point, for about a half an hour, there was a deep deliberative tone that came over the meeting. We were talking about a government policy that is aimed at protecting wild salmon, an absolutely essential animal to Nuu-Chah-Nulth communities.
When talk about the policy, the pace of the conversation slowed down and the ha’wilh entered this pattern:
- We need to support this policy. I support it.
- We have to find a way to involve the province in this. Here’s who I know on this.
- Logging in our watersheds affects these fish and our communities are affected as well. What can we do about that?
The essence of this pattern is that one waits for something to be so obvious that a dclarative statement about “we,” “us” or “our” begs to be stated. And once it is stated, it is supported with a statement about how “I” relate to that whole.
This produces a number of profound shifts in a field, and very quickly. First, it slows everything down. It is not possible to rush to conclusions about what is in the collective field. Second, it builds conidence and accountability into the speech acts. It is very, very difficult to say “we need to support this” if you are uncertain of whether we do or not. This shift takes us from random individual thoughts and speculations into a space where we need to think carefully, sense outside of our own inner voice and speak clearly what is in the middle.
This is a very abstract notion, but anyone who has driven a car or ridden a bike in traffic knows what I am talking about. When we are driving our cars together, we are actually creating traffic. Traffic is the emergent phenomenon, the thing that we can only do together. In order to create traffic that serves us, we need to be constantly sensing the field of the road. This involves figuring out what other drivers are doing, noticing the flow and engaging safely but confidently. You need to both claim space and leave space to drive safely. Anyone who offers something into the field that is too focused on the individual disturbs the field significantly. They drive like road hogs, dangerous, not fully connected to the field around them.
So the teaching of the ha’wilh is very straightforward for any form of deliberation and co-sening: quickly go to the “we.”
[tags]co-sensing, deliberation[/tags]
Photo by Wam Mosely