I’ve recently been introduced to the work of Al Nygard, a Native consultant working out of South Dakota primarily in Tribal communities. Al’s approach and values are very similar to my own, and it’s cool to see familiar ideas in another person’s hands. Al works with traditionally based models of leadership and calls his community development work “community empowerment.”
My colleague Jerry Nagel sent me a link to a video of Al answering the question of why it is so hard to get things done in Tribal communities. Essentially he identifies seven factors that make community empowerment unique. These seven factors bear out my own experience too. He calls these The Art of the Native View. If you understand this view, the work you do will take. If not, and if your work is built on mental models that don’t take these into consideration, you’re in trouble. In my own success and failures working in communities I can relate to how important it is to build your work on appropriate mental models, appropriate views. Even though Al identifies these seven factors as basically universal, each community has unique circumstances, cultures and histories that also inform the work of community empowerment. This stuff is interesting to me as I am about to embark on a project to work on community engagement and empowerment with my mates in the Berkananetwork, tailoring some of our resources to work in Tribal communities in North America
Starting around 5 minutes into the video, Al gets to the nub of his approach in building empowerment in Native communities. It centres around seven things that all Native communities share which make the work of empowerment unique. I’m summarizing and editorializing a little on his words here.
Trust. This is about building relationships of mutual reliance. It’s about building trust between people, between families and between people and institutions.
Communication systems. The default communication system in Indian country is the moccasin telegraph. Works fast but not always reliable. So we need a variety of ways to communicate – audio, visual, kinesthetic. Reliable commonly shared information is important and doing it in a multi-modal way is important.
Leadership systems. Who are the leaders in the community? Elected leaders, heads of entities and institutions yes, but what about moms, students, Elders, veterans? Leadership is everywhere. The system that develops and directs leadership in all these ways is important. Elections are clear but how are we developing leaders in other areas and how do we get information to leaders so they can act? Leadership in Native communities comes from invitation: you are asked to be a leader. Also, there is an end time. When it’s over, it’s over. In Anglo cultures we seek out leadership and then we hang on to it as long as possible. To me this is one of the reasons why Open Space is such an interesting fit for traditional leadership forums, as these are the same dynamics that underlie that process.
Governance. What are the rules that tell us what we can depend on? Not the same as government. Do your rules help you or hold you back? That is the essence of governance
Lateral oppression. Sometimes called the Indian crab syndrome (in a bucket of crabs, when one tries to escape the others will pull it back down). Lateral oppression is the way that power shows up in shadow in a community. When you are working with empowerment, the shadow work of paying attention to lateral oppression is very important.
Racism and Inequality. A common experience of all Native people living in community is the disparity of experience on the rez vs. off the rez. Over time, experiences of oppression, racism and inequality eat away at self-esteem and colour how we relate to the outside world. Just this evening in a cafe I was running this dynamic showed up as a difference between how a First Nations forest company and non-First Nations forest companies dealt with the stress of uncertainty about the future.
Hurt and Balance. The lingering effects of trauma from issues like residential school abuse, language and culture decline, and the subsequent multi-generational issues create a myriad complex of dynamics that often confuse and confound outsiders.
Al’s framework is a useful lens to view work in Tribal communities. Mental models and world views matter.
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Silo busting is a very interesting thing. Everyone knows that systems atrophy when they divide their work into silos. Silos entrench difference and prevent learning across sectors whether we are talking about departments in an organization, or a social system like health care or child and family services.
Silos have limited usefulness. They divide work into manageable chunks. But in general they create reductionist responses to systemic problems and they pose a massive challenge to people working nfor change. If we first have to bust the silos, and only then can we address the problems, how do we know we’ll have energy left for the real work?
So let’s be real. Dr. Rob Anda, who I met this week in Seattle, had a great line when talking about reducing the effects of adverse childhood experiences. “I don’t see silos as disappearing anytime soon, but if we work together in community from common information sources we can make change.”
Great line. Forget about the silos. Bring people together in communities of practice to learn about the information they need and that serves their common purpose, and then engage in the conversations that build network and community around learning about change and enacting solutions that make sense at the community level. Bottom up silo busting. Forget about the structural reforms first. Do the work first and then institutionalize the solutions that work across sectors, disciplines and other silos. Follow the Theory U process: concretize solutions following social prototyping.
And when the silos – the funders, the government agencies, the power brokers and decision makers – come looking for evidence and evaluation, use Developmental Evaluation to tell the story of what is going on across the system.
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Running an Art of Hosting workshop this week for employees of the City of Edmonton. We are about 30 people all together looking at the art of hosting participatory process, convening and leading in complex environments where certainty is an artifact of the past.
Naturally because these people work for a municipal government, the conversations we are having tend to be about systems. We are working at the level of what it takes a system to shift itself as well as what it takes of an individual to lead when the answers are unclear.
For me, lots of good insights are coming up. A few that cracked in a cafe conversation this morning included these three:
- The fundamental question facing governments is not why or what or who, but HOW. How can we deliver services differently? How do we change to include more public voice in our work without losing our mandate? How do we cope with the scale of change, chaos, interconnection and complexity that is upon us? These questions are powerful because they invite a fundamental shift in how things are done – the same question is being asked of the Aboriginal child welfare system at the moment in British Columbia, which is looking to create a new system from the ground up. Shifting foundations requires the convening of diversity and integrating diverse worldviews and ideas.
- New systems cannot be born with old systems without power struggle. As old ways of dong things die, new ways of doing things arise to take their place. But there isn’t a linear progression between the death of one system and the birth of the new: the new arises within the old. Transformation happens when the new system uses the old to get things done and then stands up to hold work when the old system dies. While old systems are dying, they cling to the outdated ways of doing things, and as long as old systems continue to control the resources and positions of power and privilege, transformation takes place within a struggle between the new and the old. Ignoring power is naive.
- A fundamental leadership capacity is the ability to connect people. This is especially true of people who long for something new but who are disconnected and working alone in the ambiguity and messy confusion of not knowing the answer.
Its just clear to me now that holding a new conversation in a different way with the same people is not itself enough for transformation to occur. That alone is not innovation. The answers to our most perplexing problems come from levels of knowing that are outside of our current level. The answers for a city may come from global voices or may come from the voices of families. Our work in the child welfare system was about bringing the wisdom of how families traditionally organized to create a new framework for child welfare policy and practice, and that work continues. Without a strategic framework for action, for transforming process itself, mere reorganization is not enough.
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Lovely report here on the use of the Art of Hosting apaproach, Theory U and others of our social technologies in health care renewal in Nova Scotia.
Within the report is a lovely little quote from My dear friend Toke Moeller: “Purpose is the invisible leader.”
Given some of the work I’m doing in the next couple of weeks, that is a very good motto for me.
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From my friend Jerry Nagel, a quote from guitar maker Phil Patrillo:
We send our kids to school. I call it the “brain laundry.” They teach them everything you don’t want them to know. It’s done in the name of education and fairness and righteousness, and the things of common sense and how things are done, are never explored. You get a piece of paper with your name on it, if you follow the instructions. I got a Doctorate not because I wanted the piece of paper; I got the Doctorate because my professor said to me, “You know more about this than I do and I’m the professor.” I wanted to know why things occurred. I always say that creativity is allowing yourself to make mistakes. Art is knowing which ones to keep.
That indeed is art in so many ways…it is the act of playing with space…the space between the notes that Miles Davisr talked about or the willingness to master and then let go of technique that Thelonius Monk talk about or the. In the moment, art is about knowing which mistakes to keep and how to surround them with silence and emptiness so that they can grow and come alive. Everything we do, if we call ourselves artists comes from that source.