I’m still delightfully jet lagged from the France trip meaning, early nights and early mornings, which suits me fine. It gives me time to read and reflect and to walk, this morning taking time to make a detailed eBird list of the species around me (about 25 this morning, many new flycatchers on the scene), and sit by the sea and catch up with neighbours and their dogs.
I was walking a bit this morning with Augusto Cugnotti’s post in my mind, “The Container is Borrowed” in which he reflects on a mammoth essay by Mark Downham called “The Geometry of the Vanishing Container.”
Downham’s essay imagines a kind of conservation between Harrison Owen and Patricia Shaw, who is a much more interesting person to read. I have not read much of Shaw’s work, to my shame. She was a collaborator with Ralph Stacy and her book on Changing Conversations in Organizations is an important work, and I’ve made a note to take Augusto’s advice and read it.
At any rate, the Coles Notes version here is that I’m looking at this through my own interest in what a “container” is. Increasingly I think that the way I think about dialogic containers are not really captured in the way folks talk use the word. Harrison’s work, captured in Downham’s essay is that the container (especially the physical container) is prepared as a way to trying to create the conditions for emergence. That was his abiding interest and I think Downham names the liturgical and spiritual elements of that in a way I haven’t really seen others capture. When I’m setting up a room, I sometimes feel like a bower bird, and I won’t pretend that liturgy and ceremony is far from my mind. I get it.
It seems that Shaw’s work is primarily concerned with the idea that a consultant or a host or a facilitator can never really be outside of the field in which they are intervening. This seems elemental to me and I’ve made a point of saying that the Participation aspect of the Four Fold Practice of the Art of Hosting is very much about this. You are a part of the field, as is the container and everything else.
Augusto is naming some of these ideas here and it makes me think about why both actual appeal to me.
I see containers as constraint regimes. They are structures that are catalyzed and emerge from constraints that create boundaries and affordances for meaning and action. They are emergent. They are a part of the field, and when we step into a field (a la Shaw) we create a constraint regime just through our presence. Harrison’s approach is that we create physical space and get out of the way of what happens next. But it seems obvious to me that what happens next is not devoid of power, conflict or all the avoidances and limitations that are rooted in the field as well. It is naive to use Open Space (our any other methods) and believe that somehow everyone has left history and identity at the door, including the host. They have not.
Somehow I might define my work as catalyzing action that moves in a “more like this, less like that” direction by working with constraints to change interactions. All change work is about changing constraints, and finding the ones that are most influential in a given context is what complexity work is about. It is not the work of the facilitator to do that. Complex facilitation is about changing interactions not about changing people. A facilitator is not neutral in this context but is in fact a deeply influential participant.
I’m not defending Harrison’s work per se, but learning Open Space taught me about the essential work of managing process and not getting involved in content. It was the first big move for me away from traditional “get involved in the content” facilitation. Shaw’s work – as I understand it from the papers I’ve read – is about acknowledging that there is no “outside.” This was clear to me as a person who had spent my whole career working in communities and organizations. These ideas flow from a number of streams. Lewin helpfully names fields. Snowden and Juarrero name constraints. Pualani Kanakaole names the importance of the deep layers of context that do the real work of hosting. Snowden and Kurtz name the importance of narrative. Isaacs names the container. All of it conspires and moves together to put a question to the practitioner:
“What are you doing?”
When I enter a field to make change now it is not without attention to the landscape of meaning and affordances that exist. I use narrative capture to do that so that the field itself can talk about its experiences, make sense of them, decide what to do. There is a container for this work, and it is lifted intentionally and deliberately and gently from the field, like pinching a bit of cloth on a table to form a little wrinkle. It is not the One Meeting That Rules Them All. Change work requires staying in intimate contact with the field, the larger context. When the dialogic container loses contact with the field, whatever happens there will fail to make the change. It becomes its own thing. Fun maybe, or frustrating, or a kind of utopia. But you will quickly hear people talk about returning to “the real world.” Understanding the current topography of change and resistance and make that visible with minimal intervention is critical. Keeping the work in contact with the field but intervening in smaller ways more often gives a better chance that affordances will be found for promising action. If you aren’t making change in the “real world,” change isn’t being made.
Containers exist because constraints exist. There is a connection. There is a flow. There is an inside and outside, there is an attractor. Even in the most subtle forms, these precipitate differences that become meaningful. What is happening inside this coffee shop is defined by who is on what side of the counter, which languages are being spoken, what the layout of tables and benches do. Who knows whom. The woman who made my espresso was once a kid on a team I coached. When she appears at her job at the community centre, I don’t order coffee from her. We both own shares in the same soccer team, one for which she also once played. The container emerges, is “borrowed” as Augusto says, from the field.
We cannot pretend otherwise. It doesn’t mean that we shouldn’t intervene to make change. It means we should be aware of our intervention and the role we play especially if we show up to the field with power and influence. And if we are making change, that work needs to be as deeply embedded in the field itself and not in the briefcases of consultants or the magic spells of method user guides. It’s about practice. I’m a practitioner.
Harrison’s most influential teaching on my life was not Open Space, actually. It was his slogan “Don’t trust the process, trust the people.” Follow that to its deepest implications and one might arrive at the kinds of questions about epistemic justice, colonization, domination, change-making, and democracy that matter. Those implications are ever-present in my work. I have no answers, but the question “What am I doing?” is a dear companion on the journey.
Dave Snowden concluded his six-part series on the Channel and the Estuary this week. He used gangster movies and TV Series to illustrate the different kinds of contexts in which people are sense-making. The series contrasted the categorical ambiguity and gradients represented by the ecology of a tidal estuary with the managed and ordered passageway through uncertainty represented by the marked channel. The metaphors are meaningful for coastal people, and anyone who has had to navigate these kinds of marine ecosystems. The point is that navigating in the estuary and in the channel requires different approaches to sense-making.
The whole series deserves to be read and thought through, as it is an important declaration of what “complexity thinking” really is and what it requires from the complexity practitioner. It is also a warning against the way in which we receive the world in a pre-channeled, dredged state, made easier for us; “facilitated” one might say, especially by the digitization of our experience, which has dredged and channelled the world and offered us pre-designed categories of experience.
Dave’s series contains an embedded tribute to those whose lot in life requires them to practice estuarine thinking in a world of pre-cut channels. It recognizes the loneliness that such people sometimes experience and the separateness they often feel. It is also a call to action for an approach to organizational life that treats complexity as a context in which we are required to deploy “estuarine thinking.” These are lost capacities – exiled capacities, if you like – and we lose something essential if they disappear.
I have been wrestling with this series from the perspective of a person who hosts conversations in organizations and communities. Dave’s work has deeply shaped the way I view and practice facilitation over the past 15 years or so. It has left me in a liminal space of practice. I try to locate myself adjacent to those in the ‘facilitation’ world, those who are dialogic practitioners, and folks who are exploring the implications that complexity has for their practice. I say adjacent because I am aware that although I use the language of facilitation, dialogue, and hosting, I find that much of the practice in these fields fails to confront the complexity of human groups and systems. We all have work to do to build our practice around Dave’s invitation, not just in these posts but in his work in general as it relates to complex facilitation.
The thing about complexity is that once you see it you can’t unsee it, and Dave’s refection on the gangsters and business mavens from Guinness, Peaky Blinders and The Godfather had me noticing similar patterns in the stories I was encountering. Last weekend, we attended a screening of the 1961 version of the film West Side Story, which is unbelievably contemporary in many ways, not the least of which is that it explores what happens when people are born into a world of tight constraints not of their making. I have never seen the film or the musical, so this was all new to me. There is A LOT I can say about this film, and perhaps it deserves a whole other post to explore some of the themes, but one scene stood out to me in particular, and I think anyone who engages in facilitation (or community development or consulting or organizing) might find it beneficial to watch this and reflect.
The two gangs, the Jets and the Sharks, are locked in a struggle against each other, divided by ethnicity, neighbourhood, history, and class. Tony, the former leader of the Jets, falls in love with Maria, the younger sister of the Sharks’ leader. Their love crosses the boundaries of gangs, race, history, and tradition. Both gangs sing about the constraints of their worlds: childhood trauma, exclusion, racism, homesickness, loyalty, and the struggle to belong. At a critical point in the film, both gangs agree to meet at a dance in what they consider ‘neutral’ territory.
The dance is run by a social worker called Glad Hand, played beautiful by John Astin. Glad Hand, armed with his clipboard and his whistle, has some activities planned for the dance, and he naively tries to mix up the crowd of teenagers, probably so that they might have a different kind of experience of getting to know one another. His design for the evening is almost totally ignorant of the contexts that make it impossible for this dance to have any kind of success. It is a well-intentioned effort that goes terribly wrong. You can see the painfully earnest effort on Astin’s face, convinced that he is bringing a hopeful and helpful evening to this group of poor immigrant youth.
In the key scene, Glad Hand organizes the teenagers into a circle dance. the idea is that the girls walk one way and the boys walk the other and when he blows the whistle you have to dance with who ever you are standing in front of. He says “form a circle. Boys will be on the outside, girls will be on the inside.” Action, one of the Jets who has the best, most cynical quips in the films asks “And where will you be?” Glad Hand chuckles nervously with an awkward smile and ignores the question.
It takes a few moments for anyone to move into the circle. There is no trust between the teens and Glad Hand and everybody is HYPER aware of the dynamics in the room which Glad Hand has just gleefully ignored in favour of his plans and his clipboard. He has tried to create “safe” space and the gangs understand this as “neutral” space, which is a very different thing. “Neutral” requires that you keep your guard up and restrain your instincts. While Glad Hand is committed to civility, the gangs are actually committed to an uneasy peace in a social field that is filled with tension.
As the circle dance begins Glad Hand is clearly waiting for his chance to impose a predetermined outcome, where the Sharks girls will end up with the Jets boys and vice versa. It’s transparent and manipulative. The kids in the dance are looking anxiously around themselves, scanning the room and knowing exactly where they are in every moment. Glad Hand blows his whistle when the circles are lined up perfectly for his agenda. Immediately everyone catches on to what is happening. They stop, look around and break the exercise and go back into their couples and groups, and the dance disintegrates into a ritualized gang war, with the two sides doing their own thing more divided than ever. As the circle breaks down you can see the police officer running to Glad Hand and clearly reprimanding him for the situation he has created. This is the last we see of the social worker.
This is deeply familiar to me, and perhaps you too. For many of us the facilitation journey starts with tools and methods. A devotion to these creates a situation in which the context and pre-existing constraints are pushed into the background. When a group rebels against what I am doing. my experience has been that it is almost always the result of my own ignorance to what is happening in the group. These are hard lessons to learn, but important. It’s why I wrote the series on theory, to recognize that the dialogic containers in which we are working are embedded in multiple constraint regimes and landscapes of context which exert a more powerful influence on the present moment than a facilitated method.
Dave’s recent series pushes us to understand the capacity needed not only to enter into the ambiguous and uncertain space of complex situations, but to navigate once we are there. It calls me to a practice of constant self-reflection, knowing that in any situations it is impossible to map the next step, and recognizing that the channel markers I encounter are often the ones I have put down before, to protect myself, to avoid the messiness I can’t handle, to steer the group into a place where I am most comfortable or hopeful. Channels are not bad in and of themselves. But one cannot lose sight of the estuary in which the channel is dredged.
Relentless self-awareness is critical to leading in the estuary. Being aware of where we are in relation to what is happening, and knowing how to respond to the steadily changing context is the capacity. It is not often what people are contracting you for; so often the client wants certainty and structure and guidance. What is needed in complexity instead is a kind of learning scaffolding that for developing the capacity that people have for being in the estuary. Dredging a channel does not mean that we are no longer navigating in the salt marsh. On the contrary, it may well rob us of the ability to be able to do so.
I’m giving Current a spin. It is an RSS feed reader that is built differently. It treats RSS feeds as readable treats rather than emails to be answered and processed. It deliberately seeks to remove the stressful and addictive interfaces that drive social media and productivity software, and it offers a clean interface for the words written by my friends and those I admire and follow. This might be the best way to get into reading blogs again for those of you that don’t do it yet.
Small town libraries save the world. I live in a small town. I spend more time at the library than perhaps any other single place in this town. I use it as an office, a place to rest, a place to meet people, to learn about things, to learn how to swing dance or listen to my friends and neighbours sharing stories. So enjoy Nick Fuller Googins’ essay on small town libraries:
Another library book introduced me to Cornelia Hesse-Honegger, a maverick scientist-artist who travels the world, collects mutated insects downwind of nuclear reactors, then documents the deformities by painting slides. How fascinating! How bizarre! What could be the subject of a book itself ended up as a side-plot in my novel, set in San Luis Obispo (downwind of the Diablo Canyon nuclear power plant), and ready to derail Josie’s ant dissertation and academic career.
Would I have stumbled across these odd tidbits online, or through AI prompts? Possibly. Doing generative research online, however, is like dipping a glass into the Pacific in hopes of finding an “interesting” cup of water. How do you know when you have one? How does Google or Grok sift and deliver results, compared with a living, breathing human at Belfast’s Public Library? They can’t.
One reason that small-town library research works so well is because of its natural parameters. Rather than an ocean of information to click through, you get a small stack of books. A small stack of books is manageable. It’s focusing. In our era of seemingly limitless data, I for one thrive on these boundaries. By constraining my initial research like this, oddly enough, I was expanding my results.
Just today I stopped into my own small town library to set up a meeting with one of the staff members and another friend, and I walked out of there with “A Psalm for The Wild Built” which my friend Marysia described as “HopePunk” (a genre I was thrilled to know existed!) and I was sold, especially after three of the staff there recommended it and Becky Chambers’ work in general. This author is new to me, but a sweet novel under 200 pages recommended by great people ticks all the boxes for me.
Phil Rosenthal, being interviewed by Tom Power.
Phil Rosenthal, interviewed last year by Tom Power on Q at CBC talking about what it was like when he stepped into running Everybody Loves Raymond. It’s great interview, but I love the section that begins at 21 minutes. It was his first job as a show runner, and he learned from other bosses he had worked for. He was scared, and he was a rookie. But he established a clear vision and then took care of the connective tissue between his staff. He adopted a persona that was “nice” rather than dictatorial. He wanted people to love coming to work. He focused on the food that people ate, and hired a chef to delight the staff and give them something to connect over. Adopting the principles of “the army travels on its stomach” he knew that food would bring the cast and crew together in a way that abstract hand waving at values could not. The result was that the show created a feeling of family.
A family is not always the best generative image for an organization. Families are complicated, and full of tricky dynamics. But when they work well, they anchor loyalty to one another and create sustaining love and friendship. When people talk about their workplace as “my family” it’s usually because they experience the best of what a family can be. A chosen family. Rosenthal gets that and he gets what it takes to put his optimistic worldview into practice. He says “Food is the great connector and laughter is the cement.” To paraphrase Harrison Owen, who was a devoted observer of high performing teams. trust the people and notice when they are laughing because that is a sign that it’s working.
In the past few years I have seen so many workplaces and organizations that could benefit from this simple wisdom, this gentle approach. It is often the small things that make the difference, that build the connective tissue that keeps a team going through the inevitable ups and downs of organizational life. you have to work on the love part, because people don’t always like each other, or don’t always like the behaviours and actions. If that isn’t attended to, groups of people can reach a social impasse and sometimes the only move left is to leave or come apart. That entails tremendous cost to individuals and to the organization. It is sometimes the only fix, but it won’t always leave you stronger. And even if it does, the work is to repair, to take a new approach and build trust and friendship and commitment to one another back into the work. It’s a long and slow process, because once trust is diminished, it is requires deep commitment to change to re-establish it.
We’re in a world where trust seems very low and self-awareness, responsibility, and a willingness to grow together is at a premium. These are what Harold Jarche calls “permanent skills” and they need training and practice on the regular. They don’t go away and there is no place or time when they are not helpful.
My neighbour Alejandro Frid is an ecologist and works extensively with Coastal First Nations in British Columbia. I love his work as a scientist and as an author and I love the way he shares wheat he is doing such as in this story on Kitaspo/Xai’xais fisheries management. Last night he spoke at Speak the Spark, a n every-two-months storytelling even here on Bowen Island where local folks share stories around a theme. It’s a bit like The Moth. Last night the theme was Faux Pas’s and Unexpected Turns and we heard stories about giving up wealth for happiness, photographing New York on the morning of 9/11. accidentaly dressing up as a clown for a school carnival, making an innocent comment to a friend on a train that was taken the wrong way, and we heard Alejandro’s story about how a handwritten request for computer help led to a decades long collaboration with his dearest research partner.
Cory Doctorow is travelling around discussing the history of, and the antidote to, enshittification. Here a transcript of a recent talk which is a kind of call to arms for our participation in the current and ongoing trade wars by creating and selling tools that liberate the users of technology of all kinds, lower fees and prices, and secure some degree of tech sovereignty for Canada and others.
A short story from Thea Lim about a private investigator, his technique and his subject and how it is that we all fade into the totality of a city. The story takes place near where I grew up in Toronto so the setting is vivid to me. Anyone Could Be Anyone is published in The Walrus.
Life in the vast lane. Doc Searles reflects on how the internet has changed over the past 25 years for those of us who create and share our own stuff here.
Anything that, as Mark McKergow puts it “offloads cognitive strain” is valuable especially when a person needs to bring all of their cognitive abilities to the task at hand. Not surprisingly then, you find that the situations where there is likely to be chaos or catastrophic failure, tools like checklists are everywhere: in operating rooms, flight decks, factories, fire halls, kitchens. Mark shares some solid thoughts on these humble tools.