|Regular readers know one of my big pet projects is to create a framework for solving, or at least coping with, complex problems (in business and in society) using approaches suited to complex systems, rather than the failed approaches suited to merely complicated systems that, for the most part, have only made the world’s wicked problems worse.
This project was initially inspired by the work of complex adaptive systems theorists (like Dave Snowden and Otto Scharmer) and complex-system-savvy social activists and change consultants (like Open Space leaders Michael Herman and Chris Corrigan). For awhile, I used the name AHA!: Processes and Capacities for Complex System Learning & Discovery for this project. The idea was to create a ‘toolkit’ of processes and capacities that people could use to tackle complex problems, which might eventually lead to a collective body of knowledge or even a theory or set of methodologies that had been shown to work. I was aware, from Chris’ work, that these processes and capacities have in fact been around for millennia, long before civilization and its simplistic one-size-fits-all solutions (to be replaced next month by the next fad solution) came along. So in a way, AHA! was more of a project to rediscover and relearn these processes (including Open Space, Snowden’s ABIDE process, tapping the Wisdom of Crowds, and Scharmer’s ‘U’ presencing process, which is in turn based on Varela’s work), than to invent them. Recently I proposed a rough-hewn idea to try to integrate these four approaches into a single framework.
As I have studied different systems and ontologies, it has become increasingly apparent to me that all ecological and all social systems are inherently complex, and that, beyond minuscule scale, simplistic hierarchical decision-making processes (the ones that overwhelmingly prevail in business and political organizations today) are utterly inadequate for dealing with such systems. In fact, I am convinced that the myth that efficiency is achieved by ‘dumb’ hierarchical systems, and the myth that such efficiency improves rather than weakens these systems, is a colossal and self-serving lie that is in the process of being exploded, spiraling out of control, and is wreaking huge social and environmental cost and damage in the process.
I’ve also explained that business and politicians (and most adults) loathe complexity because it renders them powerless and shows their arrogant presumptions to have all the ‘right answers’ to be preposterous. Endless and intractable war, global warming, influenza pandemic risks, incapacity to deal with ‘natural’ disasters, and our general lack of resilience in coping with anything we don’t and can’t control (and every day we see more evidence of how little we really can control) all illustrate the absurdity of trying to manage what cannot be managed, predict what cannot be predicted, and get people to behave in ways they cannot and do things they cannot and will not ever do.
Complex approaches are more time-consuming, necessarily involve vastly more knowledge and understanding than is ‘efficient’ to obtain, require more patience and experimentation, require trust in the individual rather than the hierarchy to decide what to do and to take the responsibility to do it, and entail massively more consultation, attention, listening, competencies and constant adaptation and improvisation than merely-complicated approaches. Whereas complicated-system cause-and-effect driven solutions can be deduced by analysis, complex-system understanding of appropriate approaches can only emerge over time. Civilization society has little patience for this ‘inefficient’, exhausting, and imprecise way of doing things — even if it may well be the only way that can work.
The basis for sharing and building on this understanding of complexity is through stories and bottom-up working models, not top-down, hierarchical, constructed systems that everyone has to ‘buy into’. Stories for learning, working models for discovery — these are the means to emerging understanding and effectively and sustainably dealing with complexity.
A couple of times I have tried to see what we can learn about embracing complexity from indigenous cultures. Gatherer-hunters, after all, adapt to the complex environment, while civilized humans try to simplify and control it. Gatherer-hunters succeeded for three million years, while the civilized humans that exterminated and displaced them have made a mess of it, despite their best intentions, throughout the mere thirty millennia their model has prevailed on our planet. I attempted to catalogue a set of capacities of adaptation, discovery and learning about complex systems.
Building on this, Princen’s The Logic of Sufficiency has proposed an extensive set of (incomplete) principles, assumptions and theory for dealing with complex adaptive systems, drawing on learnings from businesses and local communities that have have achieved sustained success where competing hierarchical approaches and processes have, while achieving short-term profit and wealth, proved unsustainable and in the long run disastrous.
In order to learn more about indigenous (= born into and part of, rather than controlling/dominating) cultures’ approaches to complexity, I have been wading through anthropologist Hugh Brody’s far-reaching and scholarly personal memoir based on extensive study of such cultures, The Other Side of Eden, written six years ago. It is an indication of how radically my worldview has been changed by an awareness of how much civilization oversimplifies and ‘dumbs down’ our perceptions of reality that I read this book, an exhaustive panoramic view of six gatherer-hunter cultures, carefully and patiently. A year ago, even, I would never have looked at it — too many stories, too long, not synthesized down to the essential message and the proposed action plan — I would simply not have had time for such a book. But this is an immensely important work, because it attempts to tell us the stories of these cultures as much as possible on their own terms, in their own context, and in their own words (Brody took great pains to learn Inuktitut and a working knowledge of other gatherer-hunter languages, and explains how much is lost in a simple ‘translation’ of the stories of one culture to one that is so utterly different). Brody’s is no ‘noble savage’ portrait — the cultures he describes are far from perfect, but they are ‘right’ for the places in which they evolved. These cultures are extraordinarily different from civilization cultures, far more different than is apparent to anyone without the discipline that Brody takes to understand them, not as a means of contrast or reconciliation with our culture, but in their own, utterly, almost unimaginably different life-context.
All six gatherer-hunter cultures share an approach to life and to understanding of the world that is profoundly complex-adaptive. They had no choice — the rugged, demanding, unforgiving climates of these cultures cannot be controlled, tamed, imposed upon, civilized, planted, or ‘settled’. So for thousands of years the people of these cultures have figured out and followed what works. That means rather than changing the environment, trying to exercise Dominion over it, they have adapted themselves to the environment, and become (or remained) an integral part of it. In the arctic, subarctic, rainforest and desert areas where they still predominate in numbers if not in environmental impact, these cultures are like giant tectonic plates grinding up against and still coexisting separate from but alongside the tectonic plate of civilized, settled humanity, which now occupies 90% of the Earth’s land and comprises 99% of its human population. Civilized, settled humanity has not figured out, yet, how to settle this final 10%, but they’re working on it.
The Other Side of Eden is hard work, and mining the learnings about how gatherer-hunter cultures embrace and adapt to their complex environments takes great concentration, but it is a necessary process. The catalogue of learnings below is an extreme, possibly dangerous oversimplification of what came out, to me, from Brody’s astonishing first-person stories. I would urge readers who care about the malaise of our culture and want to understand how indigenous cultures succeed through adaptation to complexity, to read the whole book, just for the experience of trying to see the world through an utterly foreign, different frame.
Here, then, is the catalogue of my learnings and discoveries from this book. I think it takes us one step closer to an overall framework or theory for dealing with complex problems:
I confess I could not really fathom Brody’s arguments about how these cultures seem to be able to “allow one time to flow into another and also allow themselves to move about in time” — as much as I wanted to understand this, to see if it approaches the concepts of eternal, complex, multi-dimensional Now Time that animals are argued to live in except in moments of stress. I also could not fathom Brody’s attempts to explain the propensity of indigenous peoples to drunkenness as something more than addiction to a substance to which they had no natural ‘immunity’ or resistance. One day I hope to explore both these areas further, but I do not want them to detract from the importance of Brody’s work on complex-adaptive culture.
So where does all this leave us? I think we need to pull together the Snowden, Scharmer/Varela, Open Space, Wisdom of Crowds, Princen and Brody ideas on dealing with complexity, to create not just a toolkit and capacity/competency catalogue, but a theory, approach and/or methodology set that provides some framework for how to use the tools and capacities.
I’ve been muddling with what to call this (other than the cryptic AHA!). It is definitely not a complexity management theory. Spare us from any more terms with ‘management’ in them, especially when in complex systems the term is oxymoronic. Approach? Framework? And for what — dealing, coping with complex systems? With all ecological and social systems?
With considerable uncertainty, I’ve decided to coin a new word for what ‘this’ needs to be, because existing English terms are all inadequate. You probably won’t like it, but the word is Let-Self-Change. Here is why I decided on this rather clumsy name:
I recognize that the term, at least in English, will be seen as pretentious, a non-starter for serious theoretical development. But until I, or someone, can come up with another unambiguous term, Let-Self-Change will have to do. It’s growing on me. I have used hyphenated English terms to describe complex concepts before (“being-a-part-of”) and I think they have their place.
There are a whole series of urgent and important applications for a theory, framework, approach and/or methodology for Let-Self-Change. Virtually all of the critical problems facing our society and the environment-of-which-we-are-a-part require it, since none of the merely complicated approaches have even come close to addressing them effectively. That includes global warming, the many wars between the affluent and the desperate (the so-called “war on terror”), the threat of pandemic diseases (human, plant and animal), the utter failure of our political, economic, educational and health care systems, and on and on.
But I think the applications for Let-Self-Change are much broader even than this. I believe it may be key to the process of creating Natural Enterprises, both (a) the process of deciding, personally and with business partners, what business to create, at the intersection, the ‘sweet spot’ where your Gift (what you are uniquely good at), your Passion (what you love doing) and your Purpose (what there is a great need for) intersect; and (b) the complex, iterative process of researching and then creating, improvisationally, a Natural Enterprise.
And since our bodies are also complex systems, I believe Let-Self-Change may also be the key to taking back control of our bodies, our minds and our health and well-being from ‘experts’ and ‘professionals’ with their one-size-fits-all solutions, their exclusion of the patient from the wellness process, their preoccupation with treatment rather than prevention, symptoms rather than causes, and single organs rather than holistics, and their lawyers’ insistence on prohibiting us from self-diagnosis and self-treatment and forcing us into learned helplessness.
A collectively-developed, evolving Let-Self-Change theory, framework, approach and/or methodology, and accompanying toolkit and capacity/competency catalogue, will give us a ‘map’ that will allow us, as individuals and as engaged and caring collective groups, to learn and discover faster and more effectively, and to develop working models of effective Let-Self-Change that others can study and, if appropriate, follow or adapt. It will also give us a common language (perhaps requiring a whole new vocabulary of intuitive, reflexive terms) that will allow us to share knowledge and work together more effectively, much as the incredibly sophisticated, detailed, and complex adaptive Inuktitut language has allowed the indigenous peoples of the Arctic to thrive in a seemingly ‘hostile’ environment, where, if they were dependent on the merely complicated languages and systems of civilized, ‘settled’ humans, they would surely have failed.
I’m open to ideas on where to go from here. I will be proposing some kind of collaboration, perhaps an Open Space event, among some of the complex adaptive system thought leaders referred to in this article, despite the fact that I know some of them don’t like each other very much. What else could/should I/we be doing to move this forward? And appreciating that this is an entirely unhierarchical and (at this stage anyway)unfunded project, can you see a role for yourself in it?
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Cultural Acedia: When We Can No Longer Care
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No Use to the World Broken
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Learning from Indigenous Cultures
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We Have No Choice
Never Comfortable in the Skin of Self
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All There Is, Is This
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