It’s Giving Tuesday and if you are in Canada and looking for places to donate money, I encourage you to head over to a new website launched and hosted by The Circle on Philanthropy which connects Indigenous communities and funders, foundations and donors.
The new website is called The Feast House and it is a place where you can donate directly, abundantly and without restriction to Indigenous-led organizations and projects across the country. It also contains links to articles, podcasts and videos to hep you learn more about giving and philanthropy in an Indigenous context
Donating money to Indigenous-led work is the bare minimum next move in what The Circle calls “Active Reciprocity.” What has been known as “reconciliation”in Canada should be a set of practices that develop relationship, return resources to Indigenous community and enable Indigenous-led organizations, projects and Nations themselves to lead the work.
For many years now, I have given locally to organizations and Nations in whos territory I am working. Whenever I am paid to run a meeting and the responsibility to acknowledge Indigenous territories falls to me, I donate to a local cause that requires unrestricted funds to do it’s work. This means that I have to research and make a connection with local people and local change efforts and so that becomes a beautiful part of this responsibility.
The Feast House is a great resource to help you do this too. So as you ponder how to spend your Giving Tuesday and how to put active reciprocity in your personal commitment to reconciliation, spend some time there today.
Some interesting links that caught my eye this week.
Why Black Hole Interiors Grow (Almost) Forever
Leonard Susskind has linked the growth of black holes to increasing complexity. Is it true that the world is becoming more complex?
“It’s not only black hole interiors that grow with time. The space of cosmology grows with time,” he said. “I think it’s a very, very interesting question whether the cosmological growth of space is connected to the growth of some kind of complexity. And whether the cosmic clock, the evolution of the universe, is connected with the evolution of complexity. There, I don’t know the answer.”
With a Green New Deal, here’s what the world could look like for the next generation
This is the vision I have been asking for from our governments. This vision is the one that would get me on board with using our existing oil and gas resources to manufacture and fund and infrastructure to accelerate this future for my kids. The cost of increasing fossil fuel use is so high, it needs to be accompanied by a commitment to faster transition to this kind of world. Read the whole thing.
Why we suck at ‘solving wicked problems”
Sonja Blignault is one of the people in the world with whom I share the greatest overlap of theory and practice curiosities regarding complexity. I know this, because whenever she posts something on her blog I almost always find myself wishing I had written that! Here’s a great post of five things we can do to disrupt thinking about problem solving to enable us to work much better with complexity.
Money and technology are hugely valuable resources: they are certaintly necessary but they are not sufficient. Simply throwing more money and/or more advanced technology at a problem will not make it go away. We need to fundamentally change our thinking paradigm and approach things in context-appropriate ways, otherwise we will never move the needle on these so-called wicked problems.
rock/paper/scissors and beyond
I miss Bernie DeKoven. Since he died earlier this year I’ve missed seeing his poetic and playful blog posts about games and fun. Here is one from his archives about variations on rock/paper/scissors
The relationship between the two players is both playful and intimate. The contest is both strategic and arbitrary. There are rumors that some strategies actually work. Unless, of course, the players know what those strategies are. Sometimes, choosing a symbol at random, without logic or forethought, is strategically brilliant. Other times, it’s just plain silly.
So they play, nevertheless. Believing whatever it is that they want or need to believe about the efficacy of their strategies, knowing that there is no way to know.
The longer they play together, the more mystical the game becomes.
They play between mind and mindlessness. For the duration of the game, they occupy both worlds. The fun may not feel special, certainly not mystical. But the reality they are sharing is most definitely something that can only be found in play.
How Evaluation Supports Systems Change
An unassuming little article that outlines five key practices that could be the basis of a five-day deep dive into complexity and evaluation. I found this article earlier in the year, and notice that my own practice and attention has come back to these five points over and over.
While evaluation is often conducted as a means to learn about the progress or impact of an initiative, evaluative thinking and continuous learning can be particularly important when working on complex issues in a constantly evolving system. And, when evaluation goes hand in hand with strategy, it helps organizations challenge their assumptions, gather information on the progress, effects, and influence of their work, and see new opportunities for adaptation and change.
A couple of years ago I wrote a post that was critical of the way in which the Representative for Children in Youth in British Columbia drove practice changes among social workers. In short the reason had to do with apply too much order (rules and checklists) in a complex space (social work practice). At a certain point, when you are trying to prevent deaths that have occurred in the past, you end up outlawing all but the deaths that will surprise you in the future. We look at reviews of child deaths as if they were expected and predictable and create highly ordered accountability mechanisms to prevent them from happening again. The problem with this, as anyone knows who works with complexity, is that you create a break between good social work practice which is sensitive to nuance and context, and rigorous accountability standards. While no one is arguing that social workers should not be accountable, what is required is the ability for social workers to develop and rely on their practice, because no amount of rules will prevent children from dying in novel ways, but good social work practice does have an effect. In fact, checklists over practice almost ensure children will die in increasingly novel ways because as social work becomes constrained simply to what is on the checklist, social workers narrow their gaze too much and are unable to detect the weak signals in a situation that would otherwise anticipate a problem before it happens. This is the dilemma between anticipatory and predictive awareness and getting it wrong is costly.
It’s a brutal example, but I do believe it points to the the consequences of accountability models that assume that all outcomes are predictable and negative effects can be prevented with best practices even when its proven that they can’t be. (the confusion in that link is perfectly illustrative, by the way. “Child deaths are preventable” on the one hand and “we lack the most basic information about why children die” on the other.) That can be true in ordered systems but not in complex ones. This particular problem has a major implication for philanthropic organizations that are seeking to have “impact.” In many cases, the impact is a pre-defined outcome of a process taken largely in a narrowly defined strategic context. Real life is messy but logic models are sweetly and seductively clean.
Messiness is important and working in messy ways is a critical skill of philanthropic workers, donors and directors. In this recent article Martin Morse Wooster argues for a loosening of constraints on philanthropic work and although he doesn’t provide a solid theoretical basis for his assertions, but good theory on the limits of managing and measuring impact backs him up.
Many front line philanthropic workers – grants administrators, programs staff and consultants – know this approach but they are often constrained by donors, Boards and executives who demand simple outcomes, simple metrics and clear impact. I’m increasingly interested in putting together specific trainings and learnings for boards and donors that will increase their literacy of messiness in support of making smart changes and supporting good in a way that is much more aligned with how community actually works.
One such offering is currently open for enrolment. We are gathering in June in Glasgow and will be repeating the workshop in October in Vancouver. If you’d like it in your neck of the woods, let me know.
As Bronagh Gallagher and I have been musing about our offering on complexity, facilitation and social justice, we have been discussing the shift in activism from ideology to evolutionary. Ideological movements try to coalesce activities and people along a line towards a fixed end state. Evolutionary movements start with intentions, principles and move outward in multiple directions along vectors. They adjust and learn as they go, and they both respond to and change their context.
This nice post from Network Centered Advocacy capgtues what I’m talking about by first looking at how a lacrosse player’s artistry evolves in changing contexts and then concludes with these important paragraphs:
Being labeled a “movement” is a reflection of evolutionary status. One person or organization does not qualify as a movement, yet there is no set size of a movement. Movements are messy, complex and organic. The movement label is shorthand, an inclusive term of many independent leaders and supporters, their support structures, all that they can tap into, as well as their capacity to disagree as often as they align on work.
Movements are a reflection of self-directed, adaptive, resilient, self-sacrificing, supported and persistent initiatives to work on complex problems. There are no movement structures, but instead a movement is a mass migration of people, organizations, businesses and communities unified in common story, driving to shift culture, policy, behavior and norms. Successful movements build and transform the landscape as they progress providing a base for further progress. A quick scan of the first few pages of google news for” movements” produces a snapshot of the current movements that come to mind, including the movement against fracking, the climate change movement, the tea party movement, Occupy, #blacklivesmatter, the anti-austerity movement, the dump-Trump movement, the maker-movement, the LGBTQ movement–the list goes on.
A key evolution point in a movement’s trajectory is the transition away from any single point of failure, to be loosely structured and resilient enough to absorb setbacks. The agility and adaptive characteristics of movements are fueled not only by personal stakes, individualism, driven leadership, passion and local control, but also by unpredictable solidarity and a distributed organizing approach that resists centralization. The difference between an organization, coalition, centralized campaign and a genuine movement is the way each fuels smart local initiatives and the ways leaders align power.
Building a movement is actually more aptly perceived as unleashing a movement, creating new spaces that help the movement surge in wider, expansive and still supportive directions. As a movement gains organizing momentum, strategies shift to broadly unfold and push a wide set of actions that draw opposition thin rather than clustering and making defense easy. This distributed layout requires a shift in thinking and strategy.
The key thing to notice here is that culture is changed by evolving movements, not linear programs. Movements are not led TOWARDS a goal, but rather emanate from a set of connected and coherent stories, actions and intentions, and self-correct, fail and adapt as they go. This is true whether the venue of action is organizational or societal. Cultures are complex and require complexity to change them. Diving more into the examples given in the quote will give you more insight into how these movements have become a part of, and transformative agents within, the cultures they are aiming to change.
My friend and colleague Bronagh Gallagher and I are in the early stages of creating a learning offering around complexity, facilitation and activism, whereby we try to bring complexity and participatory tools to the work of social change. We’ve been assembling some very interesting sources for our work and she recently introduced me to the work of Micah White who has written about protest and activism from a complexity perspective. I’m working my way through some interviews he gave in support of his book, The End of Protest. Here is one juicy line:
This is fundamental. All effective forms of protest are illegal until they succeed. All revolutions are illegal until they succeed, and then they become the government and all of the sudden these people are celebrated as heroes and all that kind of stuff. What we’re talking about is very real. This is what distinguishes fake protest from real protest. Fake protest is underpinned by the idea that our actions don’t need to be illegal, that we can get permits from the government, that we can have “free speech zones” or we can do scripted arrests; it doesn’t need to be illegal or dangerous or disobedient. I think that’s completely misguided. We didn’t get a permit for Occupy Wall Street. We asked people to bring tents knowing that it was illegal for people to set up tents. We did these behaviors because the legal regime doesn’t matter when you create a protest. You operate outside of the law.
It doesn’t mean they have to be violent. There are lots of different ways to be illegal. But it does mean that you have to say, “I’m trying to change a situation that is so important that I will disobey the law. My protest stands above the law.” And you also have to accept the consequences of that. For Occupy Wall Street seven thousand people were arrested. That’s an astounding number. People had their bones broken. People lost their jobs.
Absolutely. Real protest is always illegal. For sure.
There is an interesting observation here, that the socially acceptable forms of protest, innovation and radical change are only helpful in terms of creating incremental and socially acceptable change. You may shift things but they will be shifted WITHIN the acceptable boundaries. When you start pushing on the boundaries, or fundamentally breaking the boundaries, you will be operating outside of the law. In society, this takes the form of illegal activity. In organizational life this means fundamentally violating the organization’s norms and policies, some of which are unwritten and my not even be visible until you start acting in ways that make them visible.
It is this way with colonizing mindsets embedded in the ways that social institutions, governments and businesses operate in Canada, where there is hardly ever a fundamental challenge to some of the core ideas of colonization, such as the assumption that all private land was legally obtained or that all public land is owned by the Crown. In a society based on colonial power structures, everything goes along fine until some First Nation somewhere stands up to a Canadian law and challenges it’s authority. The act needs to be law-breaking in order for the laws to be rewritten. This is how Aboriginal title has entered Canadian Constitutional law as a valid, binding and important legal concept.
Likewise as organizations and businesses are trying to fundamentally change core practices, they are largely constrained by doing by having such change championed by an approved panel of change makers. Fundamental change comes to organizational life from the outside. It is disruptive. It calls into questions sacred cows about power, management policies, core purposes and priorities. Like activists, change agents are marginalized, dismissed reassigned, and often fired. At best if you are championing fundamental change within an organization you may suddenly find yourself without access to decision makers, left out of strategic cnversations and not allowed to work with and mentor junior staff.
Fundamental change is a threat. As I grow older as a middle class white skinned man, I have found myself on the receiving end of more and more challenges from younger people who don’t look like me. They challenge my assumptions and my ideas. I am beginning to discover that, despite having lots to offer, the way the world is changing around me must necessarily overturn the assumptions I make about the world, the ones that have allowed me to work relatively close to the core of social stability. I aspire to be an ally to those making change from the far margins, but it is not my place to declare myself an ally. People are given status as allies of fundamental change makers. It is not a title you can claim for yourself, no matter how well intentioned you are.
Social change, innovation and reorganization requires a kind of leadership at every level that works at the margins to provoke and overturn and works from the centre to, in effect, not defend the status quo too much from the “threats” from outside. There is no “other side of the fence” in the work of social change. While I’m not sure that there has ever been an orderly revolution in the world,the question for all of us is which side of the revolutionary Möbius strip are you on and what can you do to help what wants to be born?