Today Dave Snowden has published a significant post outlining his team’s work and thinking about safety: “we must stop trying to write better rules and start building better processes for rapid decision-making in each unique context.” Taking a complexity view on safety is essential. Organizational life, when it separates accountability from decision making by downloading simplistic accountabilities to front line workers while constricting their ability to respond appropriately, is full of structurally dangerous situations. Dave’s encouragement to look at the substrate for action is exactly right.
Last month Ted Gioia published a post wondering if we hadn’t reached the top of a stock bubble. Just leaving this here in case I want to come back to it.
At Game of the People, one of my favourite football blogs, guest writer Laura Joseph gives us a run down of the current bubble in football and why football economics is a little different from the bubble Gioia writes about.
A couple of films to look out for from Dana Solomon. The first Blood Lines deals with themes of belonging and family in a Metis setting and stars Solomon in the lead role. I love that the film includes Michif dialogue. The second is Solomon’s full directorial debut, Niimi (She Dances) is about an Indigenous ballerina who recovers her sense of self and love of her art after a traumatic episode. Both seem resonant with the themes Michelle Porter explores in the book I’m currently reading, A Grandmother Begins the Story.
Graham Greene died yesterday. Greene was a remarkable and iconic Oneida/Canadian actor. He is one of the most recognizable Indigenous actors in our country and a cultural treasure. He became instantly famous for his role in Dances With Wolves for which he was nominated for an Academy Award. The first film I remember seeing him in was the excellent comedy Powwow Highway and maybe my favourite was his role as Arthur in the little-known 1991 Canadian thriller-horror Clearcut.
Clearcut was truly a film of its time, and captured the frustration of the struggle to protect Indigenous rights and territories from rapacious resource companies. All over Canada at the time, from the woods of New Brunswick, to the Pines in Oka, to Temagami, to Clayquot Sound, this issue defined a moment in Indigenous-Crown relations that changed everything. The film captures and distills the main characters in that moment in history into a plot where everything is, well, pretty clear cut. Greene plays an Indigenous environmental activist who has lost his patience with logging companies that are clear cutting in his territory. He kidnaps a company CEO and subjects him to the same kind of treatment that trees are subjected to, including a gruesome scene where he peels the skin from the leg of his victim. His performance left a deep impression on me and I’ve been an admirer of his work ever since.
In 2007 he made his Stratford festival debut as Shylock in Merchant of Venice and I always thought it was fascinating that he had played two roles, 25 years apart, in which, literally, a pound of flesh was involved.
From an article that came through the UN Development Program: a group of development workers spent some time studying Pasifika philosophy at Pasifika Communities University which underlies their approach to human development in the region. Here were some of the lessons they learned:
1. Relationality, not transactionality — Pasifika philosophies emphasize relationships over transactions. In global policymaking, this presents us an opportunity to move toward genuine reciprocity, whether between nations, communities, or sectors. In the Pacific, time is not measured in moments but in seasons and relationships.
2. Nature as kin, not resource — Pacific cultures often see the ocean, land, and skies as family. In the face of climate breakdown, this worldview offers a profound shift: protecting ecosystems is not simply environmental policy, but an act of kinship and responsibility to our Vanua*. It aligns with the principles of deep ecology and the principle of integration, which recognise the intrinsic value of all life and call for a holistic relationship with the natural world, one where human wellbeing is inseparable from the wellbeing of the planet, and our consciousness embraces every dimension of life.
3. Progress as continuity, not growth — In many Pasifika contexts, progress is measured not just by growth, but by cycles of regeneration. This stands in stark contrast to the relentless growth-at-all-costs mindset driving much of the global economy. Pasifika philosophies teach us that the beauty of Vakatabu (restraint) is not merely about the end results, but about the self-discovery in the waiting.
4. Consensus and Collective Stewardship — Decision-making in the Pacific often flows from principles such as the Fijian Veivakamareqeti (sustainability), which literally means to treasure or to keep and protect as something beloved. This care is held as a collective responsibility, a shared duty to safeguard what sustains us. Governance rooted in dialogue and consensus may move more slowly than top-down directives, but it works at the speed of trust, anchoring decisions in relationships, nurtures legitimacy, and builds long-term stability — qualities the world urgently needs in this era of polarisation.
5. Leading with Loloma (love) — In Pasifika philosophies, leadership is not a title to be worn as an ornament, but an act of service to the land and its people. True leadership is guided by loloma — a deep, relational love — anchored in connection to land, community, and spirit. Although love is rarely part of mainstream development discourse, overlooking it risks creating interventions without guardianship, autonomy, respect, and intergenerational connection.
6. Honouring Many Truths — Recognising that different perspectives can coexist without cancelling each other out. Pasifika philosophies teach us that mutual contradiction is not a weakness, but a space where diverse truths can live side by side. In this space, respect deepens, creativity flourishes, and collective wisdom grows, reminding us that value lies not in uniformity, but in the richness of many voices.
I resonate strongly with these lessons. These are core practices of dialogue work in human community and especially important values to practice and embed in work done in socially and environmentally threatened communities. The recovery of Indigenous worldviews, philosophies and approaches to land and community is essential in places where communities and land are in vulnerable states. Managerialism and exploitative capitalism sounds the death knell for these communities, both in local work, ecological sustainability and in the ways in which place like small Pacific islands bear the brunt of climate change. The voices that come from the Pacific are voices that plead for the world to change the way it think about life itself.
I live on a Pacific Island myself, within Skwxwu7mesh territory which lies beneath the imposition of Canadian law, regulations and the ways of life that have historically been at odds with the Indigenous worldview of this part of the world and the health of the ecosystems in the land and the seas around here. The recovery of the health of the inlet in which I live, Átl’ka7tsem, parallels the recovery of the strength and jurisdiction of the Squamish Nation, as prophetically documented in the book The Whale In The Door by Pauline Le Bel and Tiná7 Cht Ti Temíxw, a collection of writing from Squamish Nation members about the history and worldview of the Skwxwu7mesh uxwumixw.
In the UNDP report Upolu Lum? Vaai is quoted and I had a read through some of his work yesterday. For more of his philosophy, here are a couple of recent pieces. In Climate Change in Pasifika Relational Itulagi he writes
“This chapter argues for an ‘unburial’ of this neglected dimension [Pasifika philosophy, ethics and spirituality] which not only holds the key to constructive and sustainable solutions to the climate crisis, it also holds the key to a so-called ‘corrective balance’ of the whole human and ecological system, a kind of balance that activates self-healing and regenerative growth.”
In “We Are Therefore We Live” Pacific Eco-Relational Spirituality and Changing the Climate Change Story he explores these ideas more deeply an in the context of Christian theology as well.
From my friend Kavana Tree Bressen comes this story of 120 Indigenous youth who kayaked down the Klamath River. It sounds impressive on its own merits, but it is amazing becasue these were the first people ever to do so. Until whitewater kayaks were invented, the river wasn’t suited to long journeys. And those boats weren’t invented until after that river had been blocked, initially in 1903, with four hydro-electric dams that destroyed salmon runs and radically disrupted the lives of the Nations who depended upon them. This is an amazing story.
Rick Scott has died. Scott was a legendary BC folk music and children’s music performer and provided the soundtrack to my kids lives when they were young. The Wild Bunnies of Kitsilano was on repeat in our house. His work with Pied Pumpkin was legendary.
A scathing critique of a neo-liberal criticism of a classically liberal university, the European University Institute at Crooked Timber. Far from just a spat between two political points of view in the stratosphere of reason, I think this particular conversation captures where we are right now in democratic states. These two paragraphs in particular stood out to me because in the absence of true conversations and commitments to social welfare and democracy, this is where the state of play is in the world in terms of the practice of state-level justice, equality and social services:
Liberalism involves a bundle of commitments: to individual freedom, minority rights, toleration, rule of law, private property, civil liberties, academic freedom, constitutionalism, human equality and the promotion of opportunity. Liberals tend to view these commitments as mutually reinforcing rather than dimensions on which tradeoffs are possible.
Neoliberals, like The Economist, tend to put the economic freedom bits first and assume that the other dimensions will take care of themselves. Populists are opposed to pretty much everything in that list other than those economic dimensions. As the latter rise in power, the former seem more and more willing to let their social and political commitments fade into the background.
If this is where the conversation is right now, I feel it’s important to join that movement on liberalism while it is still backed by institutions – troublesome as they may be – because they still have the ability to influence policy and keep space open for participation against the rise of populism, fascism and the rapacious demand of the market privatizing everything. Join it and push it to a place of leveraging state and institutional resources to alleviate poverty, and meet basic human needs in a spectacular and generational fashion. I’d be interested on your thoughts on this one.
A chonkster of a seal resting on logs at Wakes Cove
Happy Lunghnasa! Our last day out on the water. Caitlin’s observation is that being on a boat puts one deeply in touch with what living on the west coast is all about. Indeed until very recently all life on the coast was oriented to the sea. Historical names refer to sites accessible from the sea and — surprisingly to many settlers — islands don’t necessarily have names. Instead place like Valdes Island, where we anchored last night, are covered in names relating to bays and points and fishing spots and clam beds.
The waters around the north end of Valdes Island and the south shores of Gabriola Island are churning narrows full of rapids and upwellings and whirlpools when the tides squeeze through the narrow passages. That makes these waters rich in nutrients and full of seals and pigeon guillemots and kingfishers scooping up fish. The pier’s around here are covered in plume-nosed anemones and giant barnacles raking the currents for plankton. We are anchored in Wakes Cove which is connected to a provincial park. We walked yesterday through that park, on an old logging road that winds through coastal douglas-fir and arbutus and Garry oak forest until it reaches the gates of the Lyackson reserve lands. Along the eastern shore of the island there is a trail with views out across small rocky islets to the Strait of Georgia and an old midden site on the shore. Today we headed out through the narrows called Hwqethulhp in Hul’q’umi’num on our way to Nanaimo harbour. This passage was traditionally a place for the harvest of herring roe in the spring and oceanspray wood which is used for bows and other tools, including herring rakes. The passage marks the boundary between the Hul’q’umi’num speaking tribes and Snuneymuxw. Outside of Gabriola Island we came across four humpbacks feeding in the Strait.
Here are a couple of blog posts with useful questions and principles. Dan Oestreich shares some guidelines for giving and receiving feedback in the context of a more durable relationship. Lynn Rasmussen offers some questions to ask to see a system you are a part of a little more clearly.
I’ll never get tired of promoting RSS as a way to read blogs. Molly White provides a good introduction to RSS here. My own blog publishes an RSS feed and you can subscribe to the blog by email as well (it’s not a newsletter) and receive featured posts that I send to subscribers.
Richard Wagamese, from What Comes From Spirit:
True silence is more than just not talking. It’s responding to that deep inner yearning I carry to feel myself alive, to exist beyond my thinking, to live beyond worry and frustration. True silence is calm being. True silence is appreciating the moment for the moment. Every breath a connection to my life force, my essence. It’s the grandest music I have ever heard.
Richard Wagamese is the John O Donohue of Canada. In many ways.
“You can’t spreadsheet your way out of injustice” writes Coty Poynter in the Non-Profit Quarterly. This is a critical set of observations about how the neo-liberalisation of the non-profit world has undermined its ability to create lasting and participatory initiatives all in the name of accountability. I am struck by the way that the inappropriate measurement of “impact” and other things is itself never factored in to why initiatives fail. Jara Dean Coffey’s Equitable Evaluation Framework helps to address this.