Raison d’être

“There are no prizes for predicting the rain, only prizes for building the ark”
Don Beck, author of Spiral Dynamics – email communication

raison d’être of The Sustainability Thing is that we collectively, both globally and locally, are facing extraordinarily complex matters of concern: requiring of us different ways of working and being.

My name is Jenni Goricanec and I am searching for a new and very different form of “ark” to respond. Further I am asking others to join me on this search.

For more information on this blog, click here.

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The Conundrum – a must read

Recommended by Professor Frank Fisher along with Small is Beautiful and Silent Spring.

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More on “A Practice that Sustains” short course of my previous post

The Short Course – A Practice that Sustains will be running in the second half of 2012 at oases Graduate School

Some practitioners promote resolving the “material” issues that we have i.e. water, energy and waste as the path to sustainability but to generate sustainable, indeed sustaining and worthwhile lives requires different ways of being in relation to the material and immaterial, human and non-human, things and no things, knowing and not knowing. These are extraordinarily difficult to come to terms with especially when working and living in our rapidly changing world.

The focus of this “practice that sustains” is on knowing for doing. The practice arena is helping to deal with “wicked problems” (Rittel, Conklin, and even the Australian Public Service). These problems and their knowledge are not necessarily “contained” within a particular organisational entity or even in [an entity and its environment]. Indeed when considering issues of sustainability of human systems the actors (both human and non-human) are spread across and between.

Take for example the question of energy, its production and its intimate connection to the production of Green House Gases. This is a global issue but with many national, regional and local variations not only of the existing “systems” but also of what to do in response given that others may or may not change. Indeed it is clear in Australia that some people (including politicians, business leaders and writers) are not convinced that human-induced climate change is occuring. Others are deeply threatened by attempts to ameliorate the damage, especially if they are engaged in the production of energy by burning fossil fuels. This problem is intimately connected to National and Regional economies and there are deep questions about what has happened and what will happen over time.

What I say below is in the context of these wicked problems “meandering” into the world along extended, dynamic and complex networks of people and technologies.

I said intially that this practice is “knowing for doing”, the emphasis of this doing is with the people involved in the problem rather than for the individual participant. Open Systems Thinking can be used with the “actors” to develop system models of wicked problems acting in the broader environment, providing insight into the nature of the problem and some sense of what is desirable and feasible.

OST does not necessarily help with how to go about changing it. This is where Actor-Network Theory (ANT) comes in, especially when this is understood as “a sociology of translation”, ANT can help us to understand how change has and could occur (Young, Borland & Coghill).

These types of problems are “controversial” that is there are many arguments and much disputation. By taking the approach of using evidence and reasoned arguments and “loading these into the discourse” we can help to move the “state of affairs” forward. The phrase “state of affairs” is used here as it is much larger and more complex than “matters of concern” and more again than “matters of fact” (Latour).
ANT focuses on the contest for change in among the network of actors both human and non-human. The processes engaged are “defining and defending models of change, building alliances, gaining public acceptance and finally achieving institutional acceptance of the reform” (Young, Borland & Coghill).

Further by using deliberative processes (as distinct from debating and discussion), that are a part of the Emery Search process (and other processes), conflicts are not treated directly rather they are made visible and dissolvable as the participants ‘enlarge their perspective to a more communal level’.

The questions of “what ideals?” and “what is that we would sustain?” are central to this practice and are dealt with through the collaborative Search process (through values as co-ordinating ideas, as well as desirable and feasible futures).

My thesis, found in the docs tab at my website http://www.thesustainabilitything.com.au, tells much of the story of why I have chosen the particular practices mentioned in the promotion of “A Practice that Sustains”.

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About the A Practice that Sustains course:

This short course will provide you with an opportunity to not only reflect upon your present way of life, but also to envisage a future that is both feasible and desirable, and to plan for it to come into being. In creating your own future you cannot be told “who or “how to be”; you must “extract” this vision from your values, circumstances and personal knowledge.

Since “no learner is an island”, who and how you wish to be is best connected with a vision of a society worth living in. You will thus combine your own creative thought, investigation and work, with the collaborative “extraction” from shared situations, aspirations, visions of desirable and feasible futures of others and work to begin to realize these.

Practices explored are Emery’s Open Systems Thinking, Latour’s Philosophy of Science = “science in action” rather than “science as fact” and Actor-Network Theory (Latour, Law et al) for example. As we will be working on “things in process” Action Research applies. You will be encouraged to work with these practices in your life, in order to become proficient.

4-day Short Course at oases Graduate School

A Practice That Sustains Flyer 2012

Dates: Saturday April 14th; Friday May 4th; Sunday June 3rd; Saturday June 30th
Time:  8:30am to 5:30pm (1 hour lunch) each day
Cost:   $800, concession $600
Enrol: 03 9819 3502 or
Venue: Augustine Centre, 2 Minona Street Hawthorn, 3122 Melway Ref: 45, E11 (near Auburn & Glenferrie train stations)

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Coffee and cups…

A group of alumni, all highly established in their respective careers, got together for a visit with their old university professor.

The conversation soon turned to complaints about the endless stress of work and life in general…

Offering his guests coffee, the professor went into the kitchen and soon returned with a large pot of coffee and an eclectic assortment of cups: porcelain, plastic, glass, crystal – some plain, some expensive, some quite exquisite. Quietly he told them to help themselves to some fresh coffee…

When each of his former students had a cup of coffee in hand, the old professor quietly cleared his throat and began to patiently address the small gathering…

”You may have noticed that all of the nicer looking cups were taken up first, leaving behind the plainer and cheaper ones. While it is only natural for you to want only the best for yourselves, that is actually the source of much of your stress-related problems.” He continued…

“Be assured that the cup itself adds no quality to the coffee. In fact, the cup merely disguises or dresses up what we drink. What each of you really wanted was coffee, not a cup, but you instinctively went for the best cups…

Then you began eyeing each other’s cups….

Now consider this: Life is coffee. Jobs, money, and position in society are merely cups. They are just tools to shape and contain Life, and the type of cup we have does not truly define nor change the quality of the Life we live. Often, by concentrating only on the cup, we fail to enjoy the coffee …”

This came by me without attribution, but to whoever wrote it, thank you. For those that know it you will recognise that I have deleted the last sentences, but I don’t think this changes the sense of it.

It is a cautionary tale… with a gentle reminder appropriate to my life.

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the flowering of innovation

 imag(in)ing innovation flowering, growing and embedding

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… In these slides I am seeking ways to illustrate the connections between the journeys of what I have called the flower of innovation of Latour in Pandora’s Hope (he calls this the reality of science)

… with the connections into the landscape

… for this is what happens with innovation the doing of it changes the world…creating more than what is on the surface, the idea ‘connects’ in all sorts of ways and  ‘pops-up’ elsewhere…(nature)

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What is this “Sustainability Thing”?

You can see a presentation developed for Swinburne University for 24th August 2011 at Slideshare by clicking on What is this “Sustainability Thing”? This was developed mainly for engineers with the knowledge that a wider audience may attend.

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What can we do about this “Sustainability Thing”?

On the 27th July 2011 I presented at the Knowledge Management Leadership Forum (KMLF).

The topic was What can we do about this “Sustainability Thing”?

The powerpoint pack that I used as a starting point can be found by clicking on the link KMLF.

You will find though that if you click on the link What can we do about this “Sustainability Thing”? that the presentation that emerged was much more expansive than these beginnings, as questions were asked and connections got made. There was a lot of interest in indigenous knowledge and I mentioned this book:

Treading Lightly by Karl-Eric Sveiby, a Professor of Knowledge Management,  together with Tex Skuthorpe a Nhunggabarra man from Nhunggal country in northwestern New South Wales. This is particularly interesting for it’s thesis that as the indigenous community was on average able to collect enough food in a limited time that the majority of their time was ‘spent’ in managing knowledge.

Also I mentioned the Galtha and Garma of the Yolngu community together with the two forms of knowing (western ways of thought and more circular ‘traditional ways’) while connecting with (and stylising) the painting by Old Mick Tjakamurra’s ‘Children’s Water Dreaming with Possum Story’ (this can be found on page 140 of Papunya by Bardon & Bardon). Also I connected with the short and long cycles of action research (I find Checkland and Holwell’a Information, Systems and Information Systems valuable in this regard), as well as the slowing down and the going around and the more deliberative form (BTW there was a good talk on deliberative processes on ABC’s Classic FM at 10am today 29 July 2011 – it will soon be online).  

I also mentioned the book The Water Dreamers by Michael Cathcart which provides an interesting view of the ‘struggle to live in a dry continent, our failures and successes. It is the history of our attempts to understand and belong.’ (quote from cover).

This brings me to At Home in the World by Michael Jackson which is by a white man, an anthropologist, who lives with the Warlpirri of the Tanami Desert in Central Australia as part of his search to understand what it means to be ‘at home’ in our world where fewer and fewer people live their lives where they are born. He hopes that in searching for the answer to his question alongside nomads that he may find a new way of thinking about home and homelessness, exile and belonging. I found this book thought provoking and feel that it provides a sort of ‘bridging’ between different ways of being in the world that is not necessarily answered by asking about someone’s ontology (this text is paraphrased from the cover of the book).

Another older book that I have found helpful is Songlines by Bruce Chatwin, again a whiteman’s interpretation of aboriginal ways.

Further it is worth reading the introductory parts of David Unaipon’s Legendary Tales of the Australian Aborigines edited and introduced by Stephen Muecke & Adam Shoemaker. This provides a little history lesson of David Unaipon ‘An early Aboriginal political activist, he was also a scientist, a writer, a preacher and an inventor’ who acted as a ‘collector’ of traditional Aboriginal Stories from his own Ngarrindjeri people together with some from SA. His work was published in the 1930s but the authorship was attributed to another white man without mentioning him. The editors have attempted a repatriation, restoring the text to its original form and they brought it home to its community – the community to whom the stories belonged in the first place. This indicates the relationship that ‘played out’ in Australia between the ‘settlers’ and the existing community (again I have paraphrased some of this text from the cover of the book).

The phrase ‘mobilising knowledge’ came up at the session and I feel really drawn to this as a description of what I do. I also recognise that I am not particularly good at what is typically understood as Knowledge Management but I do know how to draw on people that are good at this sort of work.

I had a fabulous time at the KMLF and I am still ‘connecting’ with what has emerged from this experience.

Cheers, Jenni

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