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.
One of the things I am learning reading Stuart Kauffman’s book “Reinventing the Sacred” is just how powerful and pervasive the phenomenon of creative emergence is at every level in our world. From the very tiny chemical interactions that begin to define what life is, up to the order of the planetary biosphere and noosphere to the cosmic scale, emergence from pre-adaptions is a pattern that is everywhere, that offers a counterpoint to the reductionism of physics and yet does not violate the laws of physics at all. This paragraph sums up his premise:
“We are beyond the hegemony of the reductionism of half a century ago. We have seen that Darwinian natural selection and biological functions are not reducible to physics. We have seen that my law of collectively autocatalytic sets in the origin of life is also not reducible to physics. We have seen creditable evidence that science is moving forward towards an explanation for the natural emergence of life, agency, meaning, value, and doing. We have, thus, seen emergence with respect to a pure reductionism. Thanks to the nonergodicity and historicity of the universe above the level of atoms, the evolution of the biosphere by Darwinian preadaptations cannot be foretold, and the familiar Newtonian way of doing science fails. Such preadaptations point to a ceaseless creativity in the evolution of the biosphere. If by a natural law we mean a compact prior description of the regularities of the phenomena in question, the evolution of the biosphere via preadaptations is not describable by law. We will soon find its analogues in economic and cultural evolution, which, like the biosphere, are self-consistently self-constructing but evolving wholes whose constituents are partially lawless. This is a radically different scientific worldview than we have known. I believe this new scientific worldview breaks the Galilean spell of the sufficiency of natural law. In its place is a freedom we do not yet understand, but ceaseless creativity in the universe, biosphere, and human life are its talismans. I believe this creativity suffices to allow us to reinvent the sacred as the stunning reality we live in. But even more is at stake. Our incapacity to predict Darwinian preadaptations, when their analogues arise in our everyday life, demands of us that we rethink the role of reason itself, for reason cannot be a sufficient guide to live our lives forward, unknowing. We must come to see reason as part of a still mysterious entirety of our lives, when we often radically cannot know what will occur but must act anyway. We do, in fact, live forward into mystery. Thus we, too, are a part of the sacred we must reinvent.” (from “Reinventing the Sacred: A New View of Science, Reason, and Religion” by Stuart A. Kauffman)
Now I want to be clear that despite my interest in theology, I am not reading this book from a theological perspective. In fact I am wondering a bit why Kauffman insists on tying his amazing proposition to the idea of “the sacred” because it actually makes for something of a distraction in his narrative. And as we get into the extension of his ideas into the economic and cultural realms, the idea of the sacred seems less and less interesting. What is more interesting is to see the parallels between the physical and biological acts of creative emergence and the way in which our cultural, social and economic lives are intertwined with natural processes.
To me this is the good part about this book. It validates that approaches to complexity and emergence are necessary parts of human social life and we need to relearn them (perhaps even re-place them as sacred epistemologies alongside the religion of reductionism) and put them to use to counter the dark stuff that has crept into our human world through our cleverness and addiction to a method of analysis that reduces the world and it’s problems to mere parts.
If you are as much as a complexity theory geek as I am becoming, you might appreciate this map by Brian Castellani that links to the founders of the various branches of complexity science. The map is described as “s a macroscopic, transdisciplinary introduction to the complexity sciences spanning 1940-2015. ” It is a fantastic resource because each of the founders of a branch of this science are represented by links to archives of their work. You could read for hours. Days even.
We are embarking on a innovative approach to a social problem and we need a framework to guide the evaluation process. As it is a complex challenge, we’re beginning with a developmental evaluation framework. To begin creating that,I was at work for most of the morning putting together a meta-framework, consisting of questions our core team needs to answer. In Art of Hosting terms, we might call this a harvesting plan.
For me, when working in the space of developmental evaluation, Michael Quinn Patton is the guy whose work guides mine. This morning I used his eight principles to fashion some questions and conversation invitations for our core team. The eight principles are:
- Developmental purpose
- Evaluation rigor
- Utilization focus
- Innovation niche
- Complexity perspective
- Systems thinking
- Co-creation
- Timely feedback
The first four of these are critical and the second four are kind of corollaries to the first and the first two are essential.
I think in the Art of Hosting and Art of Harvesting communities we get the first principle quite well, that participatory initiatives are, by their nature, developmental. They evolve and change and engage emergence. What I don’t see a lot of however is good rigour around the harvesting and evaluation.
All conversations produce data. Hosts and harvesters make decisions and choices about the kind of data to take away from hosted conversations. Worse, we sometimes DON’T make those decisions and then we end up with a mess, and nothing useful or reliable as a result of our work.
I was remembering a poorly facilitated session I once saw where the facilitator asked for brainstormed approaches to a problem. He wrote them in a list on a flip chart. When there were no more ideas, he started at the top and asked people to develop a plan for each one.
The problems with this approach are obvious. Not al ideas are equal, not all are practical. “Solve homlessness” is not on the same scale as “provide clothing bundles.” No one would seriously believe that this is an effective way to make a plan or address an issue.
You have to ask why things matter. When you are collecting data, why are you collecting that data and how are you collecting it? What is it being used for? Is it a reliable data source? What is your theoretical basis for choosing to work with this data versus other kinds of data?
I find that we do not do that enough in the art of hosting community. Harvesting is given very little thought other than “what am I going to do with all these flipcharts?” at which point it is too late. Evaluation (and harvesting) rigour is a design consideration. If you are not rigourous in your data collection and your harvesting methods, others can quite rightly challenge your conclusions. If you cannot show that the data you have collected is coherent with a strategic approach to the problem you are addressing, you shouldn’t be surprised if your initiative sputters.
In my meta-framework the simple questions I am using are:
- What are our data collection methods?
- What is the theoretical basis and coherence for them?
That is enough to begin the conversation. Answering these has a major impact on what we are hosting.
I high recommend Quinn Patton et. al.’s book Developmental Evaluation Exemplars for a grounded set of principles and some cases. Get rigourous.
I’ve begun Stuart Kauffman’s latest book, which will be a little heavy summer reading, and he states his purpose very clearly in the preface:
“If no natural law suffices to describe the evolution of the biosphere, of technological evolution, of human history, what replaces it? In its place is a wondrous radical creativity without a supernatural Creator. Look out your window at the life teeming about you. All that has been going on is that the sun has been shining on the earth for some 5 billion years. Life is about 3.8 billion years old. The vast tangled bank of life, as Darwin phrased it, arose all on its own. This web of life, the most complex system we know of in the universe, breaks no law of physics, yet is partially lawless, ceaselessly creative. So, too, are human history and human lives. This creativity is stunning, awesome, and worthy of reverence. One view of God is that God is our chosen name for the ceaseless creativity in the natural universe, biosphere, and human cultures. Because of this ceaseless creativity, we typically do not and cannot know what will happen. We live our lives forward, as Kierkegaard said. We live as if we knew, as Nietzsche said. We live our lives forward into mystery, and do so with faith and courage, for that is the mandate of life itself. But the fact that we must live our lives forward into a ceaseless creativity that we cannot fully understand means that reason alone is an insufficient guide to living our lives. Reason, the center of the Enlightenment, is but one of the evolved, fully human means we use to live our lives. Reason itself has finally led us to see the inadequacy of reason. We must therefore reunite our full humanity. We must see ourselves whole, living in a creative world we can never fully know.” (from “Reinventing the Sacred: A New View of Science, Reason, and Religion” by Stuart A. Kauffman)
For most of my carreer I have worked with complex systems. I am not an engineer or a planner. I have taken to calling myself a strategist and a host of strategic conversations. In other words, I use dialogue to help people with processes to make sense of the emergent complexity that they are dealing with. Enough sense that they can make decisions about what to do next.
The problem with complex problems though is this unknowability and unpredictability. This can create a kind of cognitive stress. We like to be in control, and to know what we are doing. Our image of competence is founded not only on our ability to take action in the present but to know what to do in the near future. The truth is of course that we cannot know what to do because the future is possibly surprising on a level of novelty that challenges everything we know. That seems to have been the lesson of 2016, anyway: we never really saw it coming.
Living with this uncertainty can elicit a kind of existential crises, and I speak from experience. One can become depressed and hopeless and despairing that one’s contributions are meaningless. I’m working through those feeling now in my own life and work (and not in any way fishing for validation). It is partly down to having inherited an excellent grounding in a rational world view that I find myself struggling for Kauffman’s imperative: that we must see ourselves whole, living in a creative world that we can never fully know.
I’m curious how many of you struggle with that, and realize that when the scales fall from your eyes, your attachment to reason becomes inadequate to face what life and work is handing to you. Our desire to be in control and competent blocks the surrender we need to fully enter into the promise of this creative and unfolding world. I’m working through it, but the promise of an emerging and ever creating world is a hard one to appreciate when my own mind desires a lock on certainty. How’s it go for you?