I ran a workshop last week for the Indigenous Adult and Higher Learning Association of British Columbia. The taske was to to spend a day and a half reviewing the high level vision and direction of the organization and to come up with some streams forward to present to the organization’s membership at the AGM. In thinking about the design of the gathering, I chose to consciously use Theory U to help structure a series of exercises. I proposed a five phase process for the day:
- Sensing needs and purposes and reviewing the world outside
- Appreciative Evaluation of the organization’s path over the past five years
- Presencing the vision for the near future
- Crystallizing the intention of the emerging visions
- Harvesting forward to present to the AGM
For the first three phases I created a series of reflective exercises, based in part by some of the exercises Otto Scharmer has been using in his work. The list of questions went as follows:
Sensing
- What are the voices tapping us on the shoulder? What are the forces competing for our attention?
- What are our sources of frustration in the world?
- What are our sources of joy?
- Think of the diversity of IAHLA membership. What are they facing that is coming through you in this moment?
Each person journalled individually on these questions and then we went around the circle of six and harvested what was in the field. At the end of the exercise we had a harvest that represented an environmental scan that was presenced through the minds and hearts of each Board member.
Appreciative evaluation
- Thinking of IAHLA’s journey as a canoe trip on a river, five years ago, when IAHLA began, what caused the founders to put the canoe in the river?
- What landmarks have we passed on our journey over the past five years?
- Who has been there with us, in the boat or on the shore?
- If we imagine the journey extending through where we are now, what does our past and present say about where we are going?
- If you received news this afternoon that IAHLA’s funding were to disappear what would your initial reaction be? What would you fear for first?
In the same fashion I led the group through these questions, with each person journalling individually. The result was a harvest, drawn on the frame of a canoe journey that recorded the founder’s vision as we have inherited it, the work that we have done, a sense of where we are going, a list of people and organizations that have been instrumental in getting us there and, most interestingly from the last question, a list of what is essential. Many of the board members remarked that this exercise was powerful in that it connected the current board to the legacy of the founders and those that came before, who started the entire movement of offering this type of learning centre in Aboriginal communities. This exercise resulted in a powerful sense of stewardship for the movement.
Presencing vision
For this exercise we used a framework document that describes the work of IAHLA and captures the overall intention and purpose of the organization. Participants were invited to spend nearly an hour on a learning journey with this document, using the following questions as a guide:
- Inspired by the framework, what are three shifts in the world you can see IAHLA spearheading?
- For each of these shifts, imagine being in that changed future and note down how we might have arrived there.
- Find and circle parts of the framework that will have contributed to that shift.
The harvest from this was a fantastic conversation in which we identified eight areas of shift and some of the major strategic landmarks that would appear on those paths. In the subsequent conversation as we crystallized the intent of these directions we talked extensively about some of the priority areas, the work that might have the most impact, and that which the organization’s members might be most excited in.
We will capture these results in a large graphic harvest for the AGM, at which time we will be inviting the membership in a cafe to reflect on these eight shifts and contribute another level of collective strategic thinking to the work.
So I’m a map maker. I am a cartographer of my own learning, and I love making maps to help me understand where I am, where I have been, and where I might go.
Since being an active participant in the community of learners working with what we call the Art of Hosting, I have been fascinated with the maps we use that represent our ways of making sense of the world. I have been trying various ways to draw a grand map of all of these things, and here is my latest effort, a sketch I did today based on learning as recent as last week. Click here to get the large version of this, so you can read it.
These are drawn as a circle, to address the idea that the way we have been drawing our maps was too linear. This is a map that charts the territory of working in long term, large scale change efforts within complex living systems.
There is a lot here, so let me go through it is some detail. It’s a draft, a sketch and it changes about as fast as the territory does, so I’d appreciate your thoughts and noticings about it.
Circles within circles (black)
The two black circles are where we begin the one with the cross in it stands for the individual and the larger one stands for the social sphere. The personal sphere is divided into four quadrants and these extend out into the social sphere as well. Wilber’s integral quadrants map on to here if you put individual at the bottom and collective at the top and internal at the left and external at the right. It is this interaction that is what the Art of Hosting is all about.
The four stages of developing leadership in community
The naming of the quadrants in this map comes from Meg Wheatley’s and Debbie Frieze’s work with the Berkana Institute on the Lifecycle of Emergence. The green words are four stages for developing leadership in community and they translate well into individual leadership practices as well . These four stages are naming, connecting, nourishing and illuminating. These are practices that are alive in the relationship between people and the lives of groups.
Navajo concepts (light brown)
The light brown words delineate five spaces that reflect the Navajo cycle of collaboration, moving from Creation Space to Intention Space to Vision Space to Action Space to Renewal Space, again coming around to Creation Space again. In actual fact, this is a map of the unfolding of Creation Space, so if it helps, picture the point at which the two circles intersect as an infinite point.
These concepts are based on Navajo philosophy but are not orthodox interpretations of the same. They are simply the way Navajo facilitators and hosts are making sense of their work from a traditional context. These concepts were developed by the Shuprock Health Promotion team that we have been working with over the past year.
The Diamond of Participation redrawn (dark blue)
While the circles do look nested one within the other there is another shape tat they create together that is important. Travelling clockwise from the bottom of the diagram you will notice that the space between the circles grows and then shrinks away again. This is intentional. I have named these three phases after Sam Kaner’s three zones in the Diamond of Participation: Divergent phase, Groan Zone and Convergent Phase. This is the shape of an overall project, and it is a pattern that scales.
The Five Breaths (red)
In looking at large scale change, we work with a pattern called “The Five Breaths” which is a pattern of the life of a project, be it a meeting or a systemic shift. The five phases of this process are Call, Clarify, Invite/Design, Meet and Act. Each of the breaths is nested in the other and each one is experienced as diamond, with a divergent, emergent and convergent phase to it. Hosting and Harvesting as practice grounds live deeply in these diamonds.
On either side of the five breaths, in the spaces that are called Intention Space and Renewal Space, there is a think thread. On the left, this thread represents the call that is alive in someone from the moment of inspiration (or the threshold of longing, that red line at the bottom left) until the call is made. This thread, even held as an intention grows and attracts attention to work until a call blossoms. On the other side, beyond action, the thread fades away in what could be called the art of stewardship, an art that is about letting go of things once they are done. This line grows ever fainter until the thread of consciousness passes over the threshold of memory and all of our work is gone and forgotten. The ideal result of such a fading away is ripples of action and influence that emanate out as the legacy of a project or a life.
The Chaord (purple)
Chaos and order interact in Creation Space, where the chaos of the world intersects with the order we as individuals bring to making meaning of our world. This dance is generative and is both the source of all great work and the place to which it all returns. The chaord lives in the space between the threshold of memory and the threshold of longing, on the other side of doing. It is unintentional but conscious being-space.
The Chaordic Stepping Stones (light blue)
The chaordic stepping stones are some ways we help make sense of the journey. We use different stepping stones, and there are some that aren’t on this sketch that are listed elsewhere. All of them emerge from the lenses developed by the Chaordic Commons. They lie on the outside of the model more because they are tools. They are points of order in the chaos that surrounds work.
If anyone wants to take a crack at a more beautiful way to draw this, I’d love it. We could probably use it for the module Monica Nissen, Toke Moeller and I are doing at the Shambhala Institute this June, where we will be teaching much of what is on here.
Note: I’ve updated this post to reflect Meg Wheatley and Debbie Frieze’s ideas here. I had wrongly attributed them to my Navajo friends.
Happy new year! I’m back from our annual two week winter retreat and have been working with the Quinault Indian Nation this week in Washington State alongside my friend Sono Hashisaki. We’re working on a process to bring more integration to the work of the Tribal government by creating interative planning processes that involve community members, government program managers and political leaders. It’s a fascinating piece of work, and a very interesting community.
Over the break, and partly as a result of this work, I’ve been thinking a little bit about some of Adam Kahane’s current work in which he is looking at the need for love and power to work together in order for effective movement to take place. Adam has been using a quote from Martin Luther King: “power without love is reckless and abusive, and love without power is sentimental and anemic.” That is a provocative quote and, since Adam first shared it with me last year, I have thinking about what it means.
It ties in deeply with the the questions I have been holding since June about the responsibility of love. I think it’s important not to see love and power as opposites – there may be a temptation to do so with this quote – but rather to see them as compliments. I think it important to see love and power as yin and yang, in the classic taoist sense. In taoism Yin can is a field and Yang is a force, there cannot be one without the other. Unlike night and day which are opposites, force and field are compliments. You cannot have force without a field upon which is acts, and a field without a force is nothing. I have been very much seeing love and power like that.
So since Adam first raised this language issue I have been more and more interested in the role that relationships play in te activation of both love and power. When power and love exist outside of a field of relationships they are inactive.
In love and power are separated, perhaps not aware of one another. Love that does not know its power is Romantic. Power that does not know love is Authority. What does that mean? It means that without acting in the field of relationships, both love and power are static. I am thinking of Romanticism as sentimental and stopped. It may not even be a force that acts on the world but rather a force that acts only on ideas. In this sense it is sentimental idealism.
Authority is power that is unactivated. When someone says they have the authority to do something, they are saying that in the absence of a field of relationships, they possess the potential to act in certain ways. It’s interesting that when authtority is activated what we have instead is action and not authority. It seems that there is authority and there is action. Acting with authority is the deployment of power.
When there is a field of relationships – between people, people and places or people and things – love and power mingle and become aware of one another. Love becomes powerful when it acts in relationship to something. Authority becomes power when it acts in relationship to something. Love is the vehicle of the relationship, power is that which can be done with the relationship. But without the relationship, we have romantic notions confronting authority (or lack of authority). In my thinking this is exactly what I have been getting at with the idea of the responsibility of love – love works when it acts, but the shadow of that action is love that is unaware of its power or the power that is unleashed when love is invoked.
When love and power are activated in a field of relationships, stuff moves.
From last year’s gathering at Rivendell here on Bowen Island, Finn Voldtofte on four good life practices:
- Stay in inquiry, or stay in the ambition to stay in inquiry
- Stretch beyond what you know
- Do what you do for the sake of the whole
- Speak what you see and feel and allow yourself to be corrected by the field
As I reflect on the results of that gathering, including the committment I made to be in inquiry around conscious evolution, I realize that Finn’s words have deeply informed my approach to hosting, to leading from within the field. I was on a conference call with some people in Saskatchewan today about some work I might do there, and I had a strong sense that the decision I had to make was “do I join this field, and become a community member for three days in January or not?” Once I said yes to that, we flowed into some design and inquiry about possibility. From that place, and only from that place, can I offer what I authentically sense and feel, willing to be corrected so that together the field might shift and sway towards its next level.
It was about a year ago that Finn died. We were so lucky to have recorded these pearls from him and to have these ideas live in practice. Thanks to Thomas and Ashley for such sensitive harvesting.
One of the patterns emerging from our work in the Art of Hosting, is the practice of developing and supporting a core team that can collectively hold the bigger work that is being done.
At the moment I am working consciously with the core team pattern at VIATT, with the WK Kellogg Foundation Food and Society Conference, with the Quinault Indian Nation on a tribal strategic plan and with smaller conferences and gatherings, including one next week – a conference exploring collaboration in the child welfare and family services practice field. On that one we have been working with a core organizing team to co-create the process and a workbook for the conference to use. Today on our last conference call before the meeting, the organizers asked about catastrophic plan in case something happened to me and I couldn’t make it on the day. I replied that in that unlikely event, we should reflect on the fact that we have planned this entire gathering collaboratively and that if I got hit by a truck next week, any one of them could hold space on the day, working with the group through the set of exercises and experiences we have planned together. Everyone immediately recognized the power of a core team and the power of co-creation. It reuslts in co-ownership.
Working with core teams is differnt from facilitating a planning committee. When I work with core teams I join them as a host to discover the heart of a project, and to develop a co-created capacity to host a project together. This is not the same as acting as a facilitator for a team, inmy experience. Core team work comes from the inside of the group, not the outside. This is especially true of the large scale change work, because those projects need more than one person to generate and hold the deepest need, and to create capacity that lasts, that holding must be within the project. The core team then becomes the host for the project and the project become the host for change in the world, or the organization or the community. These fractal levels of work are very interesting to me at the moment, and very important to learn about as well. We’ll be rolling a lot of this thinking into the module Toke Moeller, Monica Nissen and I are leading at the Shambhala Institute this coming summer.