“What is at stake with quantum theory is the very nature of reality. Should reality be understood as something completely impervious to our interventions, or should it be viewed as something responsive to the very existence of human beings?”
O’Brien’s book makes the case for bringing a quantum physics lens to the social sciences and to thinking about social change, even as she acknowledges the doubters and detractors who see this as an inappropriate move. Indeed, in posting about the book on LinkedIn recently, I was a little surprised to see a couple of comments attacking the idea of importing quantum considerations into the human realm. In anticipation of this, O’Brien notes that while quantum and classical physics, as well as the “hard” and social sciences, may have different applications, they are not totally separate from each other. Furthermore she writes:
“… given the nature of global crises, maybe this actually is an appropriate time to consider how meanings, metaphors and methods informed by quantum physics can inspire social change, and in particular our responses to climate change.”
So I have been doing what she invites – playing with these different ideas and concepts from the quantum realm and seeing what they stimulate. One I want to lift up here is the notion of subjectivity versus objectivity, and specifically that we are always participants in the world, never simply “detached observers.” This is not simply meant in an emotional sense, but that our very act of observing is actually an embodied intervention and can change what we see and also how we see the world. This “entanglement” (meant more metaphorically here, rather than in the formal scientific sense) asks us to consider how we are already connected, or part of a larger whole.
O’Brien spends some time exploring beliefs as being central to both what is possible and what is actually realized in our lives and world. If we believe we are completely separate from one another, for example. what do we and don’t we consider possible or worth while? If we believe we are more tied or woven, then what might we be inclined to do? The work of Karen Barad is referenced in this respect, pointing out the difference between talking/thinking about “inter-actions” of separate entities versus “intra-actions” among entangled elements within a larger whole. This is not just about a difference in language, but a difference in perceived and acted upon futures.
What comes to mind is a mantra of sorts that Valarie Kaur puts forward in her justice work focused on addressing the dynamics of othering and oppression, as well as in her book See No Stranger: A Memoir and Manifesto of Revolutionary Love –
“There is a need for an alternative vision, a beloved community where being connected to the other is seen as the foundation of a healthy self, not its destruction, and where the racial other is seen not as the infinite other, but rather as the other that is always and already a part of us.”
“Time and again, where in small or larger ways the shackles of violence are broken, we find a singular tap root that gives life to the moral imagination: the capacity of individuals and communities to imagine themselves in a web of relationship even with their enemies.”
If we treat the so-called “other” (whether human, other animals, plants … ) as apart from us, or as in some sense fundamentally threatening (“the enemy”), then where does that lead? The point here is that reality is not just “reality out there,” it is also what we make of it. We have a say. We matter. What we believe matters. What we do matters. Embracing “a bigger WE” matters. We can “bring forth worlds,” (to quote Humberto Maturana and Francisco Varela’s Santiago Theory of Cognition) at least to a certain extent. And whether this is about imagining or re-membering, acting “as if” we are joined in something larger can seemingly create tangible results, while also acknowledging that dynamics of power and privilege are important to consider in terms of who may be inclined to make first gestures and how these will be received.
“Between me and not-me there is surely a line, a clear distinction, or so it seems. But, now that I look, where is that line?
This fresh apple, still cold and crisp from the morning dew, is not-me only until I eat it. When I eat, I eat the soil that nourished the apple. When I drink, the waters of the earth become me. With every breath I take in I draw in not-me and make it me. With every breath out I exhale me into not-me.
If the air and the waters and the soils are poisoned, I am poisoned. Only if I believe the fiction of the lines more than the truth of the lineless planet, will I poison the earth, which is myself.”
A few years ago I was diagnosed with a benign tumor on my left acoustic and balance nerve (an acoustic neuroma). As the tumor continued to grow, albeit slowly, I made the decision to have radiation treatment two years ago (six months into our new COVID reality). What was presented as a fairly straight-forward outpatient procedure turned into quite an ordeal as I had a strong reaction to the treatment. What followed was dizziness, terrible tinnitus, poor sleep, muscular pain, headaches and occasional “nerve storms” in other parts of my body. After a few months of extreme discomfort I went to see a very adept acupressurist and holistic healer who made the observation that I seemed to be trying to separate myself from that part of my body, tensing against it, rejecting it, and the result was further exacerbation. With her help, over several months, I gradually got reacquainted with that sensitive area (really getting to know it for the first time), and through slow and steady integrative body work, began to relax and reclaim that part of me in a way that has brought greater ease to my overall system and life.
The very energizing thing about that work with this healer is that it has helped not simply to address discomfort in one area of my body, it has positively impacted other parts that I did not even realize were misaligned and/or listless until this crisis occurred. I take it as ontological truth that I am all of my body (though not simply my body), yet for many years (and especially recently) I had not been acting like that (consciously and unconsciously), with real health-related ramifications. Extend this metaphor (separate –> connected, inter-action –> intra-action) to other “bodies” of different sizes. scales and dimensions, and where might that lead?
What excites me here is acknowledging the entanglements that we do not yet know, or cannot possibly hold in our minds alone given the immensity of the world. This is where “thinking and acting in a networked way,” with some faith and conviction, comes into play for me, along with an orientation towards equity. In particular, I think of the encouragement offered in these words from the late long-time community organizer and political educator Grace Lee Boggs:
“We never know how our small activities will affect others through the invisible fabric of our connectedness. In this exquisitely connected world, it’s never a question of ‘critical mass.’ It’s always about critical connections.”
What critical connections and small moves might we make in this intricate, [vast/intimate] and mysterious world that could yield big and needed changes in our communities and lives?
I’m fInishing up David Fleming’s book Surviving the Future, and buzzing with ideas and questions about the role of networks, network weaving and energy network science in these times of “systemic release” (see the adaptive cycle above, and more about the cycle here).
Fleming’s book, a curated collection of essays from the heftier Lean Logic, offers some compelling thinking about the trajectory of globalized and national economies – at best de-coupling, de-growth, and regeneration, and at worst catastrophic collapse – and the ways in which intentional and more localized culture building and reclamation as well as capacity conservation, development and management, might steer communities to healthier and more whole places post-market economy.
One of my favorite quotes from Fleming is that large-scale problems do not require large scale solutions; they require small-scale solutions within a large scale framework. That resonated immediately, even if I didn’t know exactly what he meant when I first read it. Re-reading more carefully, I hear Fleming making the argument that to take on systemic breakdown at scale is a fool’s errand – too massive, too slow, too much rigidity to deal with, too much potential conflict, too abstracted from real places and people.
Instead what is required is more nimble small-scale solutions happening iteratively and quickly (relative to how slow things move at larger levels). This suggests that action for resilience must happen at more local and regional levels, connecting diverse players in place, helping to encourage more robust exchanges of all kinds (including multiple “currencies”) and culture building. David Fleming offers the following definition of the lean economy (as opposed to the taut perpetual growth economy): “an economy held together by richly-developed social capital and culture, and organized around the rediscovery of community.” How might we weave that fabric even as others unravel?
Lean (network) weaving (a new term?) would focus on helping to create more intricate, high quality/high trust and diverse connections as well as facilitating robust, nourishing flows in tighter and more grounded cycles and systems. Part of the lean weaving would entail ensuring that smaller systems remain alert, quick and flexible so as to experiment, learn and adapt. And it would also maintain connection and communication between these smaller systems/clusters (Fleming’s “larger framework”), to facilitate learning and feedback of various kinds between them (not unlike proposed bioregional learning centers).
“The more flexible the sub-systems, the longer the expected life of the system as a whole.”
This idea of “lean weaving” also brings to mind the wisdom of network science as taught by Danielle Varda and colleagues at Visible Networks Lab. They make the point that when it comes to creating strong (resilient and regenerative) networks, more can be less in terms of the connections we have. Connectivity, like so much else in our mainstream economy and culture, can be ruled by a relentless growth imperative that is not strategic or sustainable and can cheat us of quality in favor of quantity.
More connections require more energy to manage, meaning there may ultimately be fewer substantive ties if we are spread too thin. Instead, the invitation is to think about how we mindfully maintain a certain number of manageable and enriching strong and weak ties, and think in terms of “structural holes.” For more on this network science view, visit this VNL blog post “We want to let you in on a network science secret – better networking is less networking.”
The COVID19 pandemic along with other mounting challenges may already be presenting the mandate and opportunity to get more keen and lean in our network thinkingand weaving, not simply in the spirit of austerity and regression, but to cut an evolutionary path of resilience and regeneration (renewal). Network weavers of all kinds, what are you seeing and doing in this respect?
Over the last couple of months I have really savored my reading of Tyson Yunkaporta’s Sand Talk: How Indigenous Thinking Can Save the World. Yunkaporta is an academic, arts critic and researcher who belongs to the Apalech clan in Queensland, Australia. His book met me during found me in these times of disruption when I was searching to further disrupt myself and pry open some widening cracks in my older ways of thinking, feeling and being.
It is important to say that any review of the book or excerpting from it necessarily de- and re-contextualizes the content, which is a key point Yunkaporta makes – many people are caught up in low context cultures that are rather disconnected from the specifics of place and community. With that awareness, I wanted to offer some take-aways that have helped me to bring different, more energizing, engaging and empowering perspectives to multiple contexts in which I move, in the event that they may help others make enlivening shifts.
Towards the end of the book, Yunkaporta sums up what he and a number of other indigenous people with whom he “yarns” see as an indigenous approach to engaging with living systems – respect, connect, reflect, direct. He offers corresponding embodied centers for doing this work as: gut, heart, head, hands. He also makes the point that Western colonizer cultures reverse this progression, leading with action and control (direct), and only perhaps later capitulating (respect, or “looking again”), if at all, when things do not go according to plan. This “indigenous progression” aligns strongly with a community of practice of which I am a part (Respectful Confrontation/Fierce Civility), which is based in Taoist philosophy and practice, and invites devotees to lead in grounded and focused ways that put one in right relationship with their (multiple) selves and so-called “others.” I can say from experience that this is a very powerful way to prepare myself for engagement, especially in these volatile and unpredictable times.
Yunkaporta also lifts up what Aboriginal and indigenous knowledge asks of those who are attempting to bring about change in complex systems (all living systems). What he calls the “complexity agent protocols” includes:
Connectedness (create bonds to self, others and wider networks)
Diversity (respect and engage across difference)
Interaction (continuously transfer knowledge, energy and resources)
Adaptation (remain open to change, as that is the constant)
This, of course, is the much older wisdom that more recent so-called “regenerative” (agriculture, development) efforts are calling for and building upon, engaging the dynamics of network structures and energetic flows that constitute life.
The rest of what follows is a selection of twenty quotes that I pulled from the book, and that I can continue to read from time to time, to jolt my own tendencies towards complacency and stasis.
“Increase is different from growth, because you don’t want the size of the system to grow, but you want the relationships within the system, the exchange within the system, that needs to increase. And you can increase that quite infinitely.”
“Many Aboriginal stories tell us how we must travel in free-ranging patterns, warning us against charging ahead in crazy [linear] ways.”
“All Law-breaking comes from that first evil thought; that original sin of placing yourself above the land or above other people.”
“Nothing is created or destroyed; it just moves and changes, and this is the First Law.”
“Every unit requires velocity and exchange in a stable system, or it will stagnate – this applies to economic and social systems as well as natural ones.”
“Sedentary lifestyles and cultures that do not move with the land or mimic land-based networks in their social systems do not transition well through apocalyptic moments.”
“People today will mostly focus on the points of connection, the nodes of interest like stars in the sky. But the real understanding comes in the spaces in-between, in the relational forces that connect and move the points.”
“If you live a life without violence, you are living an illusion: outsourcing your conflict to unseen powers and detonating it in areas beyond your living space. … The damage of violence is minimized when it is distributed throughout the system rather than centralized into the hands of a few powerful people and their minions.”
“It is difficult to relinquish the illusions of power and delusions of exceptionalism that come with privilege. But it is strangely liberating to realize your true status as a single node in a cooperative network.”
“There is more to narrative than simply telling our stories. We have to compare our stories with the stories of others to seek greater understanding about our reality.”
“There’s no valid way to separate the natural from the synthetic, the digital from the ecological.”
“Most of us today are living in a state of compliance with imposed roles and tasks rather than a heightened state of engagement. We are slaves to a work ethic that is unnatural and unnecessary.”
“The assistance people need is not in learning about Aboriginal knowledge but in remembering their own.”
“The only sustainable way to store data long term is within relationships.”
“[From an Aboriginal perspective] an observer does not try to be objective, but is integrated within a sentient system that is observing itself.”
“Understanding biological networks appropriately means finding a way to belong personally to that system.”
“Somewhere between action and reaction is an interaction, and that’s where all the magic and fun lies.”
“Your culture is not what your hands touch or make – it’s what moves your hands.”
“Guilt is like any other energy: you con’t accumulate it or keep it because it makes you sick and disrupts the system you live in – you have to let it go. Face the truth, make amends, and let it go.”
“Stop asking the question: ‘Are we alone?’ Of course we’re not! Everything in the universe is alive and full of knowledge.”
Allen’s book provides a lot of food for thought. It is an exploration of a series of design principles from mature ecological systems (living systems) and how these can be applied to human organizations. These principles include:
Run on sunlight (tap the power of photosynthesis/positive energy)
Waste is never wasted (conserve energy, cultivate wise use)
Fit form to function (and function to purpose, paying attention to context)
Reward cooperation (respecting connection and interdependence)
Bank on diversity/difference (for intelligence, resilience, adaptation)
Curb excess from within (via feedback loops)
Depend on local expertise and self-organization (for more response-ability)
Tap the power of limits (constraints can inspire creativity)
In the first chapter, Allen also highlights some of the key dynamics of living systems that provide a better understanding of how generous and generative human organizations might operate. These include:
Living systems are interdependent – change in one part of the system influences other parts of the system in expected and unexpected ways
Living systems become more diverse as they evolve
Living systems are never static; they are always in flux
Living systems are filled with feedback loops that facilitate evolution
Living systems cannot be steered or controlled, only attracted or nudged.
Living systems only accept solutions that the system helps to create
Living systems only pay attention to what is meaningful to them here and now.
As I was reading, I pulled out a number of quotes and posted them on Twitter, which provoked some fun interactions. Many of these have to do with the underlying network structure and dynamics of living systems, for which I have a particular fondness. Here is a sampling, that will give you a taste of the book and perhaps entice you to dig deeper. Curious to hear what thoughts, feelings and sensations these inspire:
“Once we shift our worldview to seeing our organizations as living systems, then we can begin to see that generous organizations behave more like dynamic networks rather than traditional hierarchies.”
“The quality and authenticity of the relationships between people, and between people and ideas, increase the flow of positive energy in organizations.”
“The structure of nature’s network, the connections and interdependencies, allow the living system to self-regulate, adapt to changing conditions and evolve to survive.”
“Mutualistic relationships can help buffer partners against extreme conditions, open new niches for both partners, and amplify the baseline of resource acquisition.”
“Diversity allows for multiple ways that nutrients can be exchanged, making the entire system more resilient.”
“Opposition is necessary for wholeness.”
“When we recognize organizations are in constant movement, we then see organizational strategies as adaptive cycles instead of linear constructs.”
“We need to let go of the assumption that all of our assets are tangible.”
“Wet sand operates like a network. It is made up of grains of sand held together by saline. When it encounters force, those elements combine to resist; however, when it encounters a slow entry into its system, it accepts the presence of our foot. Living systems are networked and the nudge and wait for change is very effective in influencing them.”
“Generous organizations are open to the wider world. There are no silos in a generous organization.”
“What if a job description articulated a philosophy of relationships and connections that this person would need to develop and maintain while doing their job?”
“What would leadership look like if its highest purpose was to ensure that future generations thrive?”
“While a network, like a group, is a collection of people, it includes something more: a specific set of connections between people in the group. These ties, and the particular pattern of these ties, are often more important than the individual people themselves. They allow groups to do things that a disconnected collection of individuals cannot. The ties explain why the whole is greater than the sum of its parts. And the specific pattern of the ties is crucial to understanding how networks function.” – Nicholas A. Christakis
At the Interaction Institute for Social Change, we have a collaborative change lens that includes the facets of (1) naming and building power and working for equity and inclusion; (2) seeing and advancing networks as the unit of action and analysis and (3) embracing love as a force for social transformation. With respect to networks, we have noticed that there are a lot of different takes on what networks are, why they matter, and how to “leverage” them for positive social change. Part of this may be due to the fact that network science and approaches span a variety of schools of thought and practice, including sociology, psychology, mathematics, political science, communication, anthropology, economics, and epidemiology.
I recently came across an article by Nancy Katz, David Lazer, Holly Arrow, and Noshir Contractor (2004) that names some of the commonalities that exist across these different schools and approaches that we’ve been experimenting with to advance social change networks, support resilience, and to shift patterns and flows in “systems as networks” to create regenerative communities and equitable wellbeing. The article, entitled “Network Theory and Small Groups,” refers to the work of Barry Wellman (1988), which lifts up five core principles of network theory that might provide some more coherence and alignment to “network approaches.”
People’s behavior is best understood and predicted by the web of relationships in which they are embedded. These webs present opportunities and impose constraints on people’s behavior. So working with connections and flows can facilitate, inhibit and shape possibility.
Nothing can be properly understood in isolation or in a segmented fashion. The focus of analysis should be the relationships between people or groups, rather than the units themselves or their intrinsic characteristics. So the quality of relationship matters and needs tending.
Methods of “analysis” should not assume independence, but rather interdependence. People should be understood relationally. So think in terms of “collisions and ripples” as one network we are working with likes to say, characterizing network effects.
The flow of information and resources between two people depends not simply on their relationship to each other but on their relationships to everybody else. Or in network science speak, “Understanding a social system requires more than merely aggregating the dyadic ties.” So focus not just on one-to-one exchanges, but one-to-many and many-to-many (scale-linking).
Groups have fuzzy rather than firm boundaries. The building blocks of organizations and communities are not discrete groups but rather overlapping networks. Individuals generally have crosscutting relationships to a multitude of groups. So focus not simply on the impacts of bonding within groups but bridging across, and what this manifests.
Webs, relationships, flows, interdependence, intricacy, scale-linking, bonding and bridging. This is certainly not a full list of what network mindsets make visible to us, but hopefully lifts up some of what can help us better understand and work with reality, in these and at all times.
I just finished reading Douglas Ruskoff’s Team Human and found it very provocative and timely. As I find myself in more spaces where it feels like there is a tendency towards breaking as opposed to bridging, I and others with whom I work are asking, (1) What is really going on here? and (2) What we can do to better hold things together, while respecting diversity and difference? Team Human offers some insights by lifting up how the digital-age technologies in which many of us are engaged are making dangerously simplistic abstractions of our world (and of people) and appealing to the worst of our humanity.
Rushkoff uses 100 aphoristic statements in what amounts to a manifesto that speaks to how forces for human connection have turned into ones of isolation and repression. This includes algorithms that constantly direct our attention to what outrages us and sound bite biased social media undermining democracy by encouraging people to spread incendiary partial and untruths (because they outrage us!).
The book is certainly a wake up call to understand the manipulation behind digital media and to go beyond false appearances and reductionist reactivity to embrace prosocial behavior and make contributions towards regenerative patterns and flows. I highly recommend the book and have pulled some of my favorite quotes, which you will find below:
“Whoever controls media controls society. … Social control is based on thwarting social contact and exploding the resulting disorientation and despair.“
“Engineers at our leading tech firms and universities tend to see human beings as the problem and technology as the solution.”
[Under capitalism] “people are at best an asset to be exploited, and at worst a cost to be endured.”
“We’ve got a greater part of humanity working on making our social media feeds more persuasive than we have on making clean water more accessible.”
“The internet reinforces its core element : the binary. It makes us take sides.”
“Memetic warfare, regardless of the content, discourages cooperation, consensus, or empathy.”
“If we don’t truly know what something is programmed to do, chances are it is programming us. Once that happens, we may as well be machines ourselves.”
“There is no ‘resistance’ in a digital environment/ only on or off.”
“We reduced ideas to weaponized memes, and humankind to human resources. We got carried away with our utilitarian capabilities, and lost touch with the reasons to exercise those capabilities in the first place.”
“The long-term danger is not that we will lose our jobs to robots. … The real threat is that we lose our humanity to the value system we embed in our robots, and that they in turn impose on us.”
“We must learn that technology’s problems can’t always be solved with more technology.”
“Might the apparent calamity and dismay around us be less the symptoms of a society on the verge of collapse than those of one about to give birth?”
“The first step toward reversing our predicament is to recognize that being human is a team sport.”
“Happiness is not a function of one’s individual experience or choice, but a property of groups of people.”
“Evolution may have less to do with rising above one’s peers than learning to get along with more of them.”
“Challenging the overt methods of separation is straightforward: reject that hate speech of racists, zero some economics of oppression, and the war mongering of both tyrants and neoliberal hawks.”
“We can be utterly in charge of the choice not to be utterly in charge. We can be fully human without being in complete control of our world.”
“It’s neither resistance nor passivity, but active participation: working in concert with what’s happening to make it down river in one piece.”
“New experiments have revealed that after just a few moments of awe, people behave with increased altruism, cooperation and self-sacrifice.”
“True awe is timeless, limitless, and without division. It suggests there is a unifying whole to which we all belong – if only we could hold onto that awareness.”
“If we are not going to follow the commands of a king, a CEO, or an algorithm, then we need unifying values in order to work together as a team to work toward mutually beneficial goals.”
“Unless we consciously retrieve the power inherent in our collective nature, we will remain unable to defend ourselves against those who continue to use our misguided quest for individuality against us.”
“The future is not a discontinuity or some scenario we plan for so much as the reality we are creating through our choices right now. We just need to observe the flows, recognize the patterns, and apply them everywhere we can.”
“Find the others. Restore the social connections that make us fully functioning humans, and oppose all conventions, institutions, technologies, and mindsets that keep us apart.”
Very recently I brought this poem to a group of community organizers from a state-wide political action network, and after hearing it, many said they were really touched by this notion of there being a vastness they do not enter, and are therefore limited by. References were made to systems of oppression, to antagonism, to fear and lack of love. There is so much more to this world and by extension to ourselves that we do not tap into that keeps us repeating patterns of behavior and systems that do not serve our fuller humanity.
“We use language not so much to convey factual information as to construct worlds.”
– Barbara A. Holmes
Image by NASA Goddard, shared under provisions of Creative Commons Attribution license 2.0.
Holmes’ book extends this same theme of vastness, drawing from the fields of quantum physics, cosmology and ethics as a way of inviting a broader perspective and creating new language and thinking that points in the direction of a world where everyone belongs. She writes, for example, about “dark matter” and “dark energy,” which is pervasive and cohesive in the universe, the essentially creative energy that holds things together. Considering this profound and primordial force, Holmes says, we can only wonder at and celebrate “darkness,” not fear or denigrate it.
Holmes also invites us to consider that physics and cosmology point to the fundamental nature of reality as existing in relationship and interdependence and that systems of oppression go against the grain of the unfolding cosmos. She writes, “Our desire for justice is deeply rooted in systems that are holistic and relational. We have not forced, created, or dreamed this shared destiny; it seems to be the way of the universe.”
In times of breakdown and cynicism, both Ortiz and Holmes tell us that creativity and hope are to be found by looking more deeply into nature and more widely into the heavens to re-member who we are and that there are so many more possibilities than what we have created and perpetuate.
What vastness have you not yet entered, what wonders in our world and beyond have you not allowed to grab hold of you that might liberate and generate new possibilities in your change agency?
Image by garlandcannon, used under provisions of Creative Commons Attribution License 2.0.
In a couple of articles that have been re-cycling in different social circles, the reminder is offered that tipping points for social change do not need anywhere close to a majority of actors.
A few years ago, scientists at Rensselaer Polytechnic Institute explored what it takes for an idea to spread from few to many, for a minority opinion to become the majority belief. According to their study, the RPI researchers said that the answer is 10%. When one in ten people adopt a stance, eventually it will become the dominant opinion of the entire group, they say. What is required is commitment.
More recently, researchers from the University of Pennsylvania and the University of London conducted an experiment that suggests that for activists to achieve a tipping point around change, 25% of a given population is required. They published their study in the journal Science.
Of course there are complicating factors, including the fact that there are often competing factions each vying for their own 10-25% and with social media and disinformation campaigns, confusion can rein and commitment may require an additional degree of diligence. Nonetheless, we might take more heart in the power of the few.
And this is clearly not just about numbers and counting.
“Innovation is as much a function of the right kind of relationships as it is of a particular kind of individual vision.”
The following is a slightly edited post from a couple of years ago. In many ways it feels more pertinent to me now …
Among other reads, I’ve been revisiting the book Evolutionariesby Carter Phipps. Phipps is the editor of EnlighteNextmagazine and enthusiastic about what we calls “the evolutionary worldview” and how it is showing up in many different fields, from biology to sociology to philosophy and theology. He sees this perspective as transforming one’s understanding of just about everything.
“The debate about our origins is also a cultural referendum on our future.”
The book is in part retrospective, looking at the history of “the evolutionary perspective” that shook up perceptions of “a fixed world” when it suggested that creation is not static, but ever-changing. This realization is still making waves and sinking in. Phipps writes – “As the fog of fixity lifts, we are finding ourselves much more than observers and witnesses to life’s unfolding drama.” In other words, the view of an evolving world is associated with a sense of movement, possibility, engagement, and response-ability (an ability to respond).Read More
“Where is the wisdom we have lost in knowledge. Where is the knowledge we have lost in information.”
– T.S. Eliot
For the past few weeks I have been re-reading the book Designing Regenerative Cultures by Daniel Christian Wahl. I am deeply grateful for Daniel’s gift, a rich distillation of his PhD thesis that points in the direction of a more sane, hopeful and health-promoting future. Regenerative development is a broad body of study and practice that informs much of my own thinking about and practice around social change. A fundamental recognition of the regenerative lens is that in order to live we harvest from the larger living systems (communities, ecosystems) of which we are a part in such a way that can weaken them, and can put us at risk. Regenerative thinking and practice then asks:
What might we do not simply to wreck less havoc or do less harm, but to leverage the natural connections we have with living systems to contribute to the integrity, resilience and long-term viability of people, places, and ecosystems?
In the past couple of posts, I have referenced Nora Bateson’s book Small Arcs of Larger Circles: Framing Through Other Patterns, a collection of essays, poetry, personal stories and excerpts of talks focused on systems theory and complexity thinking. I just finished the book and have underlined and tweeted a number of provocative lines that resonated and gave me pause (in a good way). Here are a few gems from the book that I continue to contemplate in different contexts:
“The problem with problem-solving is the idea that a solution is an endpoint.”
“Systems theory is struggling inside a system that doesn’t actually accommodate it.”
“We cannot know the systems, but we can know more. We cannot perfect the systems, but we can do better.”
“What does it mean to be healthy in an unhealthy system?”
(I want to give a BIG shout out to Marsha Boyd for helping to inspire this post with her words and spirit. Thank you, Marsha, for your collegiality, mentoring, and leadership by example!)
For the past couple of weeks, I have been savoring a book by Nora Bateson entitled Small Arcs of Larger Circles: Framing Through Other Patterns. Bateson is a filmmaker, writer and activist, and also the daughter of Gregory Bateson, ground-breaking anthropologist, philosopher, systems thinker, cyberneticist and author of Steps to an Ecology of Mind. Small Arcs of Larger Circles is a mind-stretching and heart-opening amalgamation of essays, poetry, personal stories and excerpts of talks. Throughout Bateson offers a ranging exploration of systems theory and complexity thinking with an invitation to embrace a broader epistemological lens (what people think of as sources of legitimate knowledge) including embodied knowing and aesthetic experience.
In an essay entitled “The Fortune Teller,” Bateson explores the human tendency to stave off consciously or unconsciously anticipated disaster and decline by trying to keep things stable or as they have been. Think the most recent financial crisis. A recent article on the site Evonomics entitled “It Takes a Theory to Beat a Theory” reminds us of the story of former Federal Reserve chairman Alan Greenspan, a champion of unfettered capitalism. Greenspan fought against initiatives to rein in derivatives markets even as there were signs of turbulence and calls to make substantial changes. On October 23, 2008, Greenspan admitted he was wrong, making the following statement to the House Committee on Oversight and Government Reform: “Those of us who have looked to the self- interest of lending institutions to protect shareholders’ equity, myself included, are in a state of shocked disbelief.” But what has significantly changed? Or consider a very recent article about local government efforts in Ventura County, California to site a new fossil fuel plant on a beach starting in 2020 that ignore protests from organized low-income residents concerned about air quality and lack of access to the beaches, and environmental organizations pointing out the real danger stemming from underestimations of sea level rise.
While in some ways understandable (few of us probably like the idea of collapse and chaos), actions taken to preserve a certain kind of order and direction (not to mention power and privilege) can be particularly perverse when they reinforce the very patterns that are leading us down the road to collective ruin. And what more people are beginning to sense is that many social, economic and political patterns that have been established and gotten us to where we are must change for the sake of long-term survival and thriving. Read More