There are two musical offerings on Bowen Island tonight. At 7pm, The Ladies Madrigal Singers (“The Mads”) will be singing a program of choral arrangements of Irish songs and other pieces for spring including Deer Song, from the oratorio “Considering Matthew Shepard.” I’ll be joining the choir on Irish flute tonight, the first time I have played feadóg mhór with an ensemble in performance for literally years. The event is at Cates Hill Chapel, and tickets are $15 at the door.
The Mads are a Bowen Institution, a women’s ensemble that is the beloved project of my friend Lynn Williams who has led the group since she arrived on Bowen 20 or so years ago.
Also tonight from 6-9, the Bowen Island Pub features its monthly jazz night, with guitarists John Stiver and Steve Fisk, Steve Smith on bass and Canadian jazz legend Buff Allen on drums. Expect a set of standards and blues rendered by unbelievable talents. As an aspiring jazz guitarist I simply dream of being able to play at this level of mastery. I’ll probably sneak in after the Mads concert to catch their last set.
These kinds of evenings are really important in a little community like ours. These musicians are community members, friends, neighbours, people who might do some work for you or who you meet out and about. On an island like ours, where the last ferry comes home from the city at 10pm, if you want entertainment, you make it yourself. We are blessed to have incredible musicians here (we have three Juno winners living here who regularly perform). And we are blessed that they lend their talents to creating moments of togetherness that are essential in a world that relates increasingly through bytes, bits and outrage.
There is no really easy way to write this, so perhaps its just best to be polemical about it.
I am no longer going to be supporting cishet white men who are running for office. Basically guys that look like me. We’ve had our run, we have propagated genocide, mass destruction and murder, war, criminal economic inequality and the destruction of the life support systems of the planet we live on and now I think it is time to stop. Of course folks will “not all…” me on this, but just stop. Our role now is to support different people than us. Because what happens when we feel the MEREREST slipping away of power and influence is that we do ridiculous things like driving hundreds of trucks into the middle of Ottawa and demanding that the unelected Senate assist us in the overthrow of the government. Or worse. Much worse.
We do shit like this:
Just read the replies on that thread. I’m not going to tell you how bad it is.
Policy making matters. The people who make policy matter. Our job now is to use our power, money and influence to get behind different decision makers and support their election to office, or their appointment to the judiciary. because we need different decisions and we need to change the face and experience base of those making those decisions.
Three years ago the Canadian inquiry into Missing and Murdered Indigenous Women and Girls concluded – quite rightly – that what has happened and continues to happen to Indigenous people in Canada constitutes genocide. And what continues to happen to women, non-binary, and trans folks is a good indicator of a country’s character and perspective. In Louisiana if this law goes through, any woman who terminates a pregnancy because it is ectopic and life threatening is a murderer. A women who has an unimplanted fertilized egg that flows out with her period is technically a murderer. And a judge that seeks to stay the charges is to be automatically impeached.
Let us stop being outraged and surprised at this continued pursuit of genocidal policies and fascist radical Christian extremism, for none of this is new. Let us instead change the game by changing the people with their hands of power. Make laws not blog posts.
It’s an old post by Henry Mintzberg from 2015 but he tweeted it out today and the message is as current as ever. If Mintzberg is retweeting seven year old essays, it’s probably worth paying attention to them. Here’s the essence:
Someone I know once asked a most senior British civil servant why his department had to do so much measuring. His reply: “What else can we do when we don’t know what’s going on?” Did he ever try getting on the ground to find out what’s going on? And then using judgment to assess that? (Remember judgment? It’s still in the dictionary.)
Measuring as a replacement for managing has done enormous damage—undermining the souls of so many of our institutions (as discussed in last week’s TWOG). Think of how much education has been killed by assuming that we can measure what a child learns in a classroom. (I defy anyone to measure learning. You are reading this TWOG: please measure what you are learning.) Must we always deflect teaching from engaging students to examining them?
The principle of “bounded applicability” is one that I first learned from Dave Snowden (and one which Sonja expands on here). Measurement ticks all the boxes for pretending that the world is objectively knowable, and that anything can be quantified. in fact there are indeed probably HR consultants out that that will give you a quantitative analysis of your organizations culture.
Actually I just went down the rabbit hole looking for examples. I’ll save you the trouble. That is to peer into hell. Please do so only at your peril.
Sometimes when I’m teaching Cynefin i will say something about the boundary between Complicated and Complex problems that goes something like this: “The line between these two kinds of systems is important because there is a strong urge to use methods from the complicated domain to “solve” problems in the complex domain, and if you do that, you can create a world that hates humans. There is actually a really easy way to reduce the homeless population to 0, but not if you have an iota or morality in your character.” The most dehumanizing thing to do is to treat cultures, and people, and living human systems strictly by the number, as empirical units of problem or success, to be increased or eliminated. The peril we are in if AI starts making decisions about our lives is that these ways of working are devoid of ethics, or more frighteningly, they are reliant on the ethics of those who program them. Elon Musk’s acquisition of twitter for it’s massive semantic database should have us all wary of technology that learns from that data set.
imposing the ruthless methods of the complicated work onto the complex world is one way we map colonization onto the Cynefin framework. In complexity, culture is what matters and culture is produced by the countless interactions between people creating shared meaning from their stories and experiences. To the complicated system, all this meaning is noise that contributes to an inefficient waste of time and energy. But the energy produced by inefficiency in the complex domains produces warmth, human connection, community, society, relationship Community is inefficient. Thank god.
Long live the inefficient community. And long live measurement by the numbers, firmly nestled into the complicated domain where it can do the most good. And the least harm.
Laureen Golden is one of those people that is able to just get me talking. From the first time we met back in 2015, she and I have had dozens of great conversations about complexity, facilitation, participatory design and leadership. I’ve supported her in her work with leaders and Montessori educators and also in teaching a course on system work and trauma.
Here are a couple of offerings from her YouTube channel, where she has edited some of our conversations into teaching pieces that we are happy to share with you
- A playlist of four short videos on working with complexity in trauma. These interviews were for a series called “Looking at Systems with a Trauma-Informed Lens” taught at Portland State University.
- Introduction to Participatory Narrative inquiry. A short interview with Montessori educator Jacqui Miller where I talk about using story to make sense of the world. Here I talk about why we work with anecdotes and story fragments and how PNI helps us to gather information for collective sensemaking about our world and how we should act. If you want to learn more about PNI, Cynthia Kurtz shares all her resources here, and I’m told she’s thinking of making a workshop for deeper learning, for which I cannot wait.
Enjoy these offerings.
May Day came and went, a day to celebrate both the beginning of Celtic summer, lighting the fires of Beltaine to burn away the previous year, and a day to remember the international struggled for workers rights.
My friend and neighbour here on Nexwlélexwm (Bowen Island) Meribeth Deen wrote a beautiful and thoughtful article about the bloody labour history of Vancouver Island and the story of Ginger Goodwin. (Meribeth is a beautiful writer, by the way and you should hire her for things.). Goodwin was an organizer of coal mine workers who was killed in the bush by a police officer in 1918, prompting Canada’s first General Strike.
The coal fields of British Columbia were the sites of some of Canada most fierce union activity largely because the men who owned the coal mines were, to put not too fine a point on it, complete bastards. I admit that the story of Ginger Goodwin was not familiar to me but certainly the names of Dunsmuir and Bowser are. Dunsmuir, because his name adorns a major street in downtown Vancouver, and Bowser, because there is a town named for him on Vancouver Island. But despite Bowser’s name, I never knew that he was a xenophobic racist who mass imprisoned migrant workers from eastern Europe, include Ukraine, because he considered them a threat to Canada while the First World War was raging 8000 kms away.
Last year when statues were being toppled and things renamed (like Ryerson University) one of the intellectually lazy objections to these actions was that we would forget history if these names were removed, that these people did incredible things, and they should be honoured. But reading Meribeth’s piece reminded me that in naming streets and places and statues after these folks what we are actually doing is forgetting history, erasing it. We wash it clean, assuming that everyone with a statue or a road or a town named after them was a good person. In fact, if with people of well known names, we have to deeply research the history of these people to really know them and, unsurprisingly for a country that was founded on genocide, the exploitation of workers and the ruthless pursuit of profit and wealth, these places are often named for people who more than likely pursued one of these strategies.
A key part of colonization is erasing the knowledge of what is here in favour of a more comfortable and familiar set of names. The parts of Ontario I grew up in were named by settlers from Ireland and Scotland and named for places that were meaningful for them. It reminded them of home. And it erased the Anishinaabe and Onkwehón:we names that were already on the landscape and that encoded a much deeper story of home and belonging.
Here in Skwxwúmesh-ulh Temíxw where i now live a famous example is the naming of a pair of distinct mountain peaks called “The Lions.” Towering over Vancouver, these twin peaks got named by settlers after the totemic animal of the British empire- the lion. The lion has been a feature of British heraldry for nearly 1000 years and so it was pretty much the ultimate naming. Boom. Lions. Putting the British in British Columbia; and because you can see these peaks from everywhere, you’ll never forget it.
But 1000 years is a mere blip in time when you consider that from time immemorial those two peaks have be called Ch’ich’iyúy and Elxwí?n and are the embodiment of two sisters who brought a fierce peace to the coast. From the Squamish Atlas:
Ch’ich’iyúy is one of two names used for the mountains known as The Lions. The other name is Elxwí?n. While the meaning of the name “Elxwí?n” is not known, “Ch’ich’iyúy” means “twins”. These mountains have the name for “twins” because they are said to be two Squamish sisters. There are different stories about these two sisters, but the most famous is a story about peace: When a girl becomes a woman, the Squamish tradition is to celebrate with a big feast. A great chief had two daughters that came of age in the same spring, and he prepared to host the biggest feast the Coast had ever seen, inviting all the neighbouring peoples to come for several days of eating, dancing, and celebration! A few days before the feast, the daughters went to their father to ask a favour – they asked if he would also invite a tribe from the north which the Squamish people had been at war with since ancient times. They wanted peace for their peoples, and all the peoples of the region. Their father agreed and the northern tribe came to the feast, welcoming in a new era of peace. When the Great Spirit saw what the two sisters had done, he decided to make them immortal by turning them into the two mountains, Ch’ich’iyúy, so that they could be a symbol of peace in the region forever
Story as told to Pauline Johnson and recorded in The Two Sisters.
Almost all of the historical and Indigenous place names in this territory refer to the physical characterists of a place, it’s traditional use or to events contained in an ancient story that encodes a teaching like this. There are no place names named for people, and on the contrary many people carry the names of places.
History is not an objective set of facts. It is a whole series of contested and different stories and experiences, and is as subject to the whims and dynamics of power as branding. marketing, and narrative manipulation today. When we choose to name a place, we bring a projection on to it. Perhaps Bowser didn’t know much about the town that was named after him. But what does it say about the people that DID name that town? What were they thinking? By encoding his name on the landscape, it reveals the intentions of settlers – much in the same way that the erection of Confederate statues long after the end of the Civil War were a message that Jim Crow laws were in effect in this place. The photo on this blog post is the inscription on a Confederate soldier statue that still stands in the town square of Denton, Texas, taken in 2019.
I have no trouble removing or changing the names of places or removing the statues of racists. I’m not totally in favour of naming things after individuals anyway. But if you feel that something is being lost by changing names, consider what was intended by the naming in the first place and ask yourself if it’s time for a different story.