This summer I have been gifting myself a weekly learning session with my friends Brian Hoover and Shasta Martinuk who are leading a TaKeTiNa workshop here on Bowen Island. TaKeTiNa is a moving rhythm meditation that provides a learning medium for dealing with questions, inquiries and awareness. In many ways it is like a musical version of the aikido based Warrior of the Heart training that we sometimes offer around Art of Hosting workshops. It is a physical process that seeks to short circuit the thinking mind and bring questions and insights to life.
We do this by creating difficult situations, polyrhythmic patterns using voice, stepping and hand clapping. This exploration of the edges of chaos and order is powerful, even in the short 90 minutes sessions we are doing.
Each session is offered as a learning journey, and so I have been coming the past two weeks with questions and ideas that I wanted to pursue. Yesterday I was think a lot about community and how people get left behind. In our group there were six of us, stepping, singing and clapping in ever increasing complexity. There were times when I lost the pattern and laid back into the basic drum beat, the basic vocal sounds and found my way back into the complicated rhthyms. It brought to mind a question: what violence do we do to groups of people when we have no heartbeat to come back to?
For any community or group, this heartbeat could be their deepest passion, their shared purpose or the thing they care most about. When those things aren’t visible, people get left behind, and chaotic circumstances lead to alienation and despair. So working a little with sensing the heartbeat, and arriving at a solid home place to return to.
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My business year usually follows the wet seasons, running for September to June. I’m finally back home on Bowen Island, relaxing and recovering, feeling rather burned out from a very heavy year of travel and work. Here are a few links that crossed my path recently:
- Euan Semple on why flashmobs are beautiful.
- Johnnie Moore on change myths and “best” practice.
- Holger Nauheimer has a series of posts on skills and change worldviews.
- Dave Pollard‘s unschooling manifesto.
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Back in Halifax after a few days on PEI staying at Rob Paterson’s place. Right next to the house we were in was a striking contrast in field ecology, comparing a monocultured wheat field with a former horse paddock which has become a meadow. Rob and I spent the better part of an hour talking about these two fields and drawing analogies between them and the kinds of organizations we work with: some are monocultures and some are communities. The above video is a five minute summary of some of the things we discovered on our own.
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Inspired by spending a bit of time with Keith Webb this past week at ALIA West, I’ve been looking deeply at the patterns of the natural world for teachings and illumination on questions that I’m working with. Wlakiong through a forest with Keith is a revelation, as Susan Szpakowski points out in this blog post from ALIA West. He helps you to see patterns that are instantly recognizable but which you may never have noticed before, even for someone who knows his way around the woods a little.
This week, along with Tennson Woolf and Esther Matte, I’m running an Art of Hosting with labour educators and union activists from the Canadian Labour Congress. Some of us were in a little conversation tonight about the relationship between invidual and collective, which is a topic that is of great interest to unions. There is special interest in what it means to be an individual leader working a whatever level WITHIN a union to help bring a union into an innovative space. Many of the people we work with feel this tension.
I thought of Keith today as we were talking about this topic and I spoke a little about what I know about the way the natural mixedwood plains hardwood forest of this part of the St’ Lawrence River valley reclaims a pasture, in a process known as ecological succession. The natural form of landscape here is mature hardwood forest, and that forest comes into being after a number of successive stages of reclamation by different species. First cedar tress move in, and it is not uncommon to see abandoned meadows and pastures with little stands of small cedars in them. A field with one cedar sapling in it is already on it’s way. After the cedars, nitrogen fixing species like poplars arrive and then later maples and oaks and ironwoods and so on.
The question I asked was, in the context of individual and collective, when does the FOREST arrive? Is it in the presence of one tree? Is it two? Is it more? What is the forest anyway, for it is not merely a collection of individual trees. It is a phenomenon itself, arising from many individuals, but possessing an emergent property. Undoubtedly, individuals have an importan role to play in this process, but when does the forest arrive?
Likewise I said in human history union is our natural way of being. The holy books that tell the creation stories that start with Adam and Eve mislead us into thinking that humans were ever alone. We have never as a species known lonliness – we have always been living in union with each other. When our structures lose life, it is individuals that reclaim our natural way of being within them. When, then, does union appear? Is it with the first relationship, or is it when the structure of the Union appears on the scene?
We’re playing in questions like these this week, all in service of the most powerful and compassionate work that unions do in this country – supporting the learning and survival of working families and communities and helping community to thrive in all times, not just good ones. Or bad ones.
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Lovely day here in Marin County hanging out with friends and charting some interesting paths forward on a few projects. One highlight of the day was spending time with Amy Lenzo, who I have known for a while but met only one time previously when we were on an diverse and eclectic team of facilitators holding space at the Pegasus systems thinking conference a couple of years ago. Amy is, among other things, the web goddess for The World Cafe community and we spent a lovely lunch at the excellent Buckeye Roadhouse talking over the nature of our work, the ways in which we look at the art of hosting within rich social spaces and what is at the core of our approach to things. We were reflecting on what the World Cafe, Open Space, Berkana and Art of Hosting communities (among many others) have in common and it comes down to these four things – archetypal patterns if you will:
- The source pattern for our understanding of group process is the circle
- The source pattern for leadership within that process is “hosting” or facilitative (or “holding space“)
- The source pattern for design of process is diverge – emerge – converge
- The source pattern of our worldview is living systems
These four patterns form a set of foundations about our practice. They stand in contrast to foundations of group work for which:
- The source pattern for understanding group process is the traditional school room.
- The source pattern for leadership is the teacher or command and control
- The source pattern for design is linear: moving from point A to point B
- The source pattern for worldviews is mechanistic.
These distinctions are useful because the source patterns serve as an invitation. If you find yourself in alignment with the first set of patterns, you’ll probably find kin in the Cafe, Open Space, Berkana and Art of Hosting communities. If you relate more to the second set you ‘ll probably find yourself engaged with people from more traditional training backgrounds. There is certainly a time and place for both, and the skillful application of one or the other sets of foundations is what is brought by artful process practitioners.