Chris Corrigan Chris Corrigan Menu
  • Blog
  • Chaordic design
  • Resources for Facilitators
    • Facilitation Resources
    • Books, Papers, Interviews, and Videos
    • Books in my library
    • Open Space Resources
      • Planning an Open Space Technology Meeting
  • Courses
  • About Me
    • Services
      • What I do
      • How I work with you
    • CV and Client list
    • Music
    • Who I am
  • Contact me
  • Blog
  • Chaordic design
  • Resources for Facilitators
    • Facilitation Resources
    • Books, Papers, Interviews, and Videos
    • Books in my library
    • Open Space Resources
      • Planning an Open Space Technology Meeting
  • Courses
  • About Me
    • Services
      • What I do
      • How I work with you
    • CV and Client list
    • Music
    • Who I am
  • Contact me

Category Archives "First Nations"

Stories, decolonization and Open Space

December 7, 2003 By Chris Corrigan Facilitation, First Nations, Flow, Open Space, Stories 3 Comments

Whale to human transformation mask (Haida)
From Civilization.ca

Harrison Owen, the guy who invented Open Space Technology, in replying to my post about stories, put some words around it � gave me the story in fact � and so I realize now that the reason I love practicing OST is that it really does invite an organization or a community to embody a new story about itself – or to rediscover very old ones. Harrison wrote:

There used to be a day when the power of these deep stories was appreciated, but in recent times they are dismissed with the light thought that they are �just a story.� And of course we all know that only the �facts� will do. And when it comes to myths, these are not only dismissed, but dissed. Worse than a story, myth now means lie and falsehood. How the world changes. And of course, for enlightened people such as ourselves, we have long since thrown off the bondage of myth. How sad. And we never really do � throw it off, that is. We simply develop new ones, and they of course, are understood to be The Truth, or better yet Scientific Truth. But it is still a story, now dressed up in different clothes. We call them �Theories� � but at the end of the day, these Theories are simply likely stories which help us interpret our world. So our essential nature hasn�t changed � we are still story tellers whose life expectations are shaped by the stories we tell. Myth by any other name. What is different now is that the formative power of these tales is somehow out of our awareness. And when the stories are warped, distorted or partial � the world and our space in that world is distorted and shrunk. Of course, we could tell a different story. . .And I think that new story creation is a major part of what happens in Open Space. But it is not so much telling a story as being a story.

This is really important in a lot of the places I work. In indigenous communities and other places where colonialism has done its work, the story of how and what we should be is so deeply informed by the colonial culture that it is very rare that an Aboriginal organization or community actually gets to embody and manifest an identity that is NOT constrained by the colonial story. In these communities of course this is most visibly seen by the way local First Nations governments organize community meetings by setting the room up as if it is a school room, with the experts at the front and the masses in rows of chairs. Even if the government is trying to embody an inclusive style by holding consultative meetings with the community, I often wonder if the form of the meeting, the process itself is doing more harm than good. And when the subject of the meeting has something to do with the recovery of cultural resources, or land rights or something else that is so closely aligned to indigenous identity, then it school-room type public meetings become almost too painfully ironic for me.

As groups working in Open Space, we get to try out a new story, and this is largely the process benefit of the one-off or event-based OST meeting. I realize now that I usually close these meetings by inviting people to notice how the quality of the room has changed, how relationships have changed, how the same people we looked at in the opening circle suddenly seem different after only a few hours together. The people haven’t changed of course, but our stories about them and about how we can relate to them, have changed. It’s nice to leave people with a question in their minds about how that change took place and how easy it might be to recreate it.

In that sense OST is a powerful tool for decolonization and healing in communities – that has largely been my experience. Some people fall into OST like it is a feather bed – they just seem to enfold themselves in the dynamics. Others find it hard going, and some hate the process. And still others, and I count many of the “results-based”cynics among them, change and transform and open their eyes to new possibility.

Here on the west coast of North America, many indigenous communities have stories of transformation. You may have seen elaborate transformation masks that feature one animal splitting in two and another coming forward. Those new creatures come forward fully formed from within the original being. The dances and stories that accompany these masks talk about a time in the world when animals and spirits and humans could change easily from one form to another. It is a reminder of both the interrelated nature of all beings and the ancestral time when these happened regularly.

For me too though it is also a reminder that the story of transformation lives very powerfully in these communities and cultures. Whenever we talk about transformation here on the coast, I invite these stories and see what they can offer us about transformation of our organizations and ways of doing things and perspectives about work, results and process. Often they invite us to uncover the real core story that lies fully formed beneath the unconscious exterior.

Recovery of these tools and stories is critical to recovering authentic expressions of community and organizations that nestle naturally within the indigenous context. Because after all, at a very deep level, indigenous cultures and world views are still here and still alive although they may be glazed over by the patina of a century or more of contact, sharing and transcendence.

Open Space invites us to go deep and rediscover the foundations that inform all of our process work and which, in the end, does get results. So it becomes an elegant BOTH/AND thing. We can foreground parts of the contemporary “results-based” story that help us do work and “make things happen,” and we can also choose to foreground the stories that show us how we live in relation to one another and to practice living and working in full acknowledgement that our lives are dependant on those connections.

Share:

  • Click to share on Mastodon (Opens in new window) Mastodon
  • Click to share on Bluesky (Opens in new window) Bluesky
  • Click to share on LinkedIn (Opens in new window) LinkedIn
  • Click to email a link to a friend (Opens in new window) Email
  • Click to print (Opens in new window) Print
  • More
  • Click to share on Reddit (Opens in new window) Reddit
  • Click to share on Tumblr (Opens in new window) Tumblr
  • Click to share on Pinterest (Opens in new window) Pinterest
  • Click to share on Pocket (Opens in new window) Pocket
  • Click to share on Telegram (Opens in new window) Telegram

Like this:

Like Loading...

Martin Brokenleg and the Circle of Courage

September 6, 2003 By Chris Corrigan First Nations 2 Comments


Circle of Courage, from the Reclaiming Youth Network

Port Hardy, BC

Port Hardy is near the northern most tip of Vancouver Island. The fastest way to get here is by a Pacific Coastal Airlines Short 360 which is the only plane I know of with a square fuselage. We flew up through the first rains of the late summer, a storm system that has tracked low into Southern BC as the jet stream has begun to sink southwards. in the mist and fog, two ravens were playing next to the runway as we touched down.

I�m here to open space for the Vancouver Island Aboriginal Transition Team which is a group responsible for setting out a service delivery model for Aboriginal child welfare. This is the first of three community consultations that are being held around the Island.

Tomorrow I will do my thing, which is to say I will facilitate a meeting for 60 people with thoughts and passions for the kinds of systems and services children at risk need. I’m following hot on the heels of what was apparently a tremendous day of learning facilitated by Dr. Martin Brokenleg, a Lakota professor who is well known for his teachings on reclaiming Aboriginal youth at risk. His teaching model is called the Circle of Courage, and it is a medicine wheel.

The Circle of Courage, being a medicine wheel, is made up of four quadrants: Belonging, Generosity, Mastery and Independence. Brokenleg teaches that these capacities are inherent in each of us and need to be relatively balanced for us to live balanced social lives. It’s fairly obvious that any services directed towards children need to foster all four of these areas.

As I am thinking about my opening for tomorrow, I am thinking about the posting I made earlier today about places to intervene in a system and how one creates new paradigms by, as Donella Meadows says, coming “yourself, loudly, with assurance, from the new one, you insert people with the new paradigm in places of public visibility and power.” So i will use Dr. Brokenleg’s framework to suggest that as we contribute ideas to this process, we do so out of the paradigm that he advocates. In short, we have an opportunity to practice that paradigm right now, in Open Space.

Open Space acknowledges the four quadrants of Dr. Brokenleg�s teachings by inviting each person to see themselves as belonging to a whole, using generosity to contribute their wisdom to the group, drawing on their inherent mastery of life to share ideas and thoughts about what works and taking the step forward as independent folks with two feet, able to make choices about how they will spend their time and energy.

It is so important to embody new paradigms. We cannot expect the new ones to arise spontaneously without fully entering them and living within them. Tomorrow we’ll try a little new living.

Share:

  • Click to share on Mastodon (Opens in new window) Mastodon
  • Click to share on Bluesky (Opens in new window) Bluesky
  • Click to share on LinkedIn (Opens in new window) LinkedIn
  • Click to email a link to a friend (Opens in new window) Email
  • Click to print (Opens in new window) Print
  • More
  • Click to share on Reddit (Opens in new window) Reddit
  • Click to share on Tumblr (Opens in new window) Tumblr
  • Click to share on Pinterest (Opens in new window) Pinterest
  • Click to share on Pocket (Opens in new window) Pocket
  • Click to share on Telegram (Opens in new window) Telegram

Like this:

Like Loading...

Herb Joe on poor weak human beings

September 4, 2003 By Chris Corrigan First Nations 2 Comments

Harrison Hot Springs, BC.

Spent the day in a meeting at Seabird Island First Nation, a large community which is part of the Sto:lo Nation located in the upper Fraser Valley about 150 kms east of Vancouver. I was working with a group who was in some internal conflict, and I was very privileged to be working with Herb and Helen Joe, two respected Sto:lo Elders and traditional teachers.

Herb told a very interesting story today. It was part of the Sto:lo creation story and it had to do with the destiny of human beings.

In the story, the Creator makes the earth and then creates all the creatures of the earth, including the winged animals that fly, the four-leggeds that run on the land, the animals that crawl across the earth and the animals that swim. Each of these animals were created perfectly.

When all these animals were created, the Creator looked around and noticed that something was missing. So humans were created. To do this, the Creator took a little bit from each animal and rolled it up into what Herb called “poor, weak, human beings.” The reason we are poor and weak is that we can do lots of things, but none of it well. We can fly a little, but we fall heavily to earth. We can run, but not as fast as a deer or a cougar. We crawl, but beetles and spiders can stick to the ceiling. And we swim, but nothing like a salmon. In short we struggle.

Herb finished the story by saying that it is our destiny to struggle because by struggling we learn and that is what we are put on earth to do.

Share:

  • Click to share on Mastodon (Opens in new window) Mastodon
  • Click to share on Bluesky (Opens in new window) Bluesky
  • Click to share on LinkedIn (Opens in new window) LinkedIn
  • Click to email a link to a friend (Opens in new window) Email
  • Click to print (Opens in new window) Print
  • More
  • Click to share on Reddit (Opens in new window) Reddit
  • Click to share on Tumblr (Opens in new window) Tumblr
  • Click to share on Pinterest (Opens in new window) Pinterest
  • Click to share on Pocket (Opens in new window) Pocket
  • Click to share on Telegram (Opens in new window) Telegram

Like this:

Like Loading...

1 … 34 35 36

Find Interesting Things
Events
  • Art of Hosting November 12-14, 2025, with Caitlin Frost, Kelly Poirier and Kris Archie Vancouver, Canada
  • The Art of Hosting and Reimagining Education, October 16-19, Elgin Ontario Canada, with Jenn Williams, Cédric Jamet and Troy Maracle
Resources
  • A list of books in my library
  • Facilitation Resources
  • Open Space Resources
  • Planning an Open Space Technology meeting
SIGN UP

Enter your email address to subscribe to this blog and receive notifications of new posts by email.
  

Find Interesting Things

© 2015 Chris Corrigan. All rights reserved. | Site by Square Wave Studio

%d