Tag: design

design thinkinginnovation

Design thinking is BS (and other harsh truths)

on September 19, 2017

Ideas&Stairs

Design thinking continues to gain popularity as a means for creative problem-solving and innovation across business and social sectors. Time to take stock and consider what ‘design thinking’ is and whether it’s a real solution option for addressing complex problems, over-hyped BS, or both. 

Design thinking has pushed its way from the outside to the front and centre of discussions on innovation development and creative problem-solving. Books, seminars, certificate programs, and even films are being produced to showcase design thinking and inspire those who seek to become more creative in their approach to problem framing, finding and solving.

Just looking through the Censemaking archives will find considerable work on design thinking and its application to a variety of issues. While I’ve always been enthusiastic about design thinking’s promise, I’ve also been wary of the hype, preferring to use the term design over design thinking when possible.

What’s been most attractive about design thinking has been that it’s introduced the creative benefits of design to non-designers. Design thinking has made ‘making things’ more tangible to people who may have distanced themselves from making or stopped seeing themselves as creative. Design thinking has also introduced a new language that can help people think more concretely about the process of innovation.

Design thinking: success or BS?

We now see designers elevated to the C-suite — including the role of university president in the case of leading designer John Maeda — and as thought leaders in technology, education, non-profit work and business in large part because of design thinking. So it might have surprised many to see Natasha Jen, a partner at the prestigious design firm Pentagram, do the unthinkable in a recent public talk: trash design thinking.

Speaking at the 99u Conference in New York this past summer, Jen calls out what she sees as the ‘bullshit’ of design thinking and how it betrays much of the fundamentals of what makes good design.

One of Jen’s criticisms of design thinking is how it involves the absence of what designers call ‘crit’: the process of having peers — other skilled designers — critique design work early and often. While design thinking models typically include some form of ‘evaluation’ in them, this is hardly a rigorous process. There are few guidelines for how to do it, how to deliver feedback and little recognition of who is best able to deliver the crit to peers (there are even guides for those who don’t know about the critique process in design). It’s not even clear who the best ‘peers’ are for such a thing.

The design thinking movement has emphasized how ‘everyone is a designer.’ This has the positive consequences of encouraging creative engagement in innovation from everyone, increasing the pool of diverse perspectives that can be brought to bear on a topic. What it ignores is that the craft of design involves real skill and just as everyone can dance or sing, not everyone can do it well. What has been lost in much of the hype around design thinking is the respect for craft and its implications, particularly in terms of evaluation.

Evaluating design thinking’s impact

When I was doing my professional design training I once got into an argument* with a professor who said: “We know design thinking works“. I challenged back: “Do we? How?” To which he responded: “Of course we do, it just does — look around.” (pointing to the room of my fellow students presumably using ‘design thinking’ in our studio course).

End of discussion.

Needless to say, the argument was — in his eyes — about him being right and me being a fool for not seeing the obvious. For me, it was about the fact that, while I believed in the power of the approach that was loosely called ‘design thinking’ offered something better than the traditional methods of addressing many complex challenges, I couldn’t say for sure that it ‘works’ and does ‘better’ than the alternatives. It felt like he was saying hockey is better than knitting.

One of the reasons we don’t know is that solid evaluation isn’t typically done in design. The criteria that designers typically use is client satisfaction with the product given the constraints (e.g., time, budget, style, user expectations). If a client says: “I love it!” that’s about all that matters.

Another problem is that design thinking is often used to tackle more complex challenges for which there may be inadequate examples to compare. We are not able to use a randomized controlled trial, the ‘gold-standard’ research approach, to test whether design thinking is better than ‘non-design thinking.’ The result is that we don’t really know what design thinking’s impact is in the products, services, and processes that it is used to create or at least enough to compare it other ways of working.

Showing the work

In grade school math class it wasn’t sufficient to arrive at an answer and simply declare it without showing your work. The broad field of design (and the practice of design thinking) emphasizes developing and testing prototypes, but ultimately it is the final product that is assessed. What is done on the way to the final product is rarely given much, if any attention. Little evaluation is done on the process used to create a design using design thinking (or another approach).

The result of this is that we have little idea of the fidelity of implementation of a ‘model’ or approach when someone says they used design thinking. There is hardly any understanding of the dosage (amount), the techniques, the situations and the human factors (e.g., skill level, cooperation, openness to ideas, personality, etc..) that contribute to the designed product and little of the discussion in design reports are made of such things.

Some might argue that such rigorous attention to these aspects of design takes away from the ‘art’ of design or that it is not amenable to such scrutiny. While the creative/creation process is not a science, that doesn’t mean it can’t be observed and documented. It may be that comparative studies are impractical, but how do we know if we don’t try? What processes like the ‘crit’ does is open creators — teams or individuals — to feedback, alternative perspectives and new ideas that could prevent poor or weak ideas from moving forward.

Bringing evaluation into the design process is a way to do this.

Going past the hype cycle

Gartner has popularized the concept of the hype cycle, which illustrates how ‘hot’ ideas, technologies and other innovations get over-sold, under-appreciated and eventually adopted in a more realistic manner relative to their impact over time.

 

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Gartner Hype Cycle (source: Wikimedia Commons)

 

Design thinking is most likely somewhere past the peak of inflated expectations, but still near the top of the curve. For designers like Natasha Jen, design thinking is well into the Trough of Disillusionment (and may never escape). Design thinking is currently stuck in its ‘bullshit’ phase and until it embraces more openness into the processes used under its banner, attention to the skill required to design well, and evaluation of the outcomes that design thinking generates, outspoken designers like Jen will continue to be dissatisfied.

We need people like Jen involved in design thinking. The world could benefit from approaches to critical design that produces better, more humane and impactful products and services that benefit more people with less impact on the world. We could benefit greatly from having more people inspired to create and open to sharing their experience, expertise and diverse perspectives on problems. Design thinking has this promise if it open to applying some its methods to itself.

*argument implies that the other person was open to hearing my perspective, engage in dialogue, and provide counter-points to mine. This was not the case.

If you’re interested in learning more about what an evaluation-supported, critical, and impactful approach to design and design thinking could look like for your organization or problem, contact Cense and see how they can help you out. 

Image Credit: Author

businesscomplexityevaluation

A mindset for developmental evaluation

on September 7, 2017

BoyWithGlasses.jpg

Developmental evaluation requires different ways of thinking about programs, people, contexts and the data that comes from all three. Without a change in how we think about these things, no method, tool, or approach will make an evaluation developmental or its results helpful to organizations seeking to innovate, adapt, grow, and sustain themselves. 

There is nothing particularly challenging about developmental evaluation (DE) from a technical standpoint: for the most part, a DE can be performed using the same methods for data collection as other evaluations. What stands DE apart from those other evaluations is less the methods and tools, but the thinking that goes into how those methods and tools are used. This includes the need to ensure that sensemaking is a part of the data analysis plan because it is almost certain that some if not the majority of the data collected will not have an obvious meaning or interpretation.

Without developmental thinking and sensemaking, a DE is just an evaluation with a different name

This is not a moot point, yet the failure of organizations to adopt a developmental mindset toward its programs and operations is (likely) the single-most reason for why DE often fails to live up to its promise in practice.

No child’s play

If you were to ask a five-year old what they want to be when they grow up you might hear answers like a firefighter, princess, train engineer, chef, zookeeper, or astronaut. Some kids will grow up and become such things (or marry accordingly for those few seeking to become princesses or they’ll work for Disney), but most will not. They will become things like sales account managers, marketing directors, restaurant servers, software programmers, accountants, groundskeepers and more. While this is partly about having the opportunity to pursue a career in a certain field, it’s also about changing interests.

A five-year old that wants to be a train engineer might seem pretty normal, but one that wants to be an accountant specializing in risk management in the environmental sector would be considered odd. Yet, it’s perfectly reasonable to speak to a 35-year-old and find them excited about being in such a role.

Did the 35-year-old that wanted to be a firefighter when they were five but became an accountant, fail? Are they a failed firefighter? Is the degree to which they fight fires in their present day occupation a reasonable indicator of career success?

It’s perfectly reasonable to plan to be a princess when you’re five, but not if you’re 35 or 45 or 55 years old unless you’re currently dating a prince or in reasonable proximity to one. What is developmentally appropriate for a five-year-old is not for someone seven times that age.

Further, is a 35-year-old a seven-times better five-year-old? When you’re ten are you twice the person you were when you were five? Why is it OK to praise a toddler for sharing, not biting or slapping their peers, and eating all their vegetables and weird to do it with someone in good mental health in their forties or fifties? It has to do with developmental thinking.

It has to do with a developmental mindset.

Charting evolutionary pathways

We know that as people develop through stages, ages and situations the knowledge, interests, and capacities that a person has will change. We might be the same person and also a different person than the one we were ten years ago. The reason is that we evolve and develop as a person based on a set of experiences, genetics, interests, and opportunities that we encounter. While there are forces that constrain these adaptations (e.g., economics, education, social mobility, availability of and access to local resources), we still evolve over time.

DE is about creating the data structures and processes to understand this evolution as it pertains to programs and services and help to guide meaningful designs for evolution. DE is a tool for charting evolutionary pathways and for documenting the changes over time. Just as putting marks on the wall to chart a child’s growth, taking pictures at school, or writing in a journal, a DE does much of the same thing (even with similar tools).

As anyone with kids will tell you, there are a handful of decisions that a parent can make that will have sure-fire, predictable outcomes when implemented. Many of them are created through trial-and-error and some that work when a child is four won’t work when the child is four and five months. Some decisions will yield outcomes that approximate an expected outcome and some will generate entirely unexpected outcomes (positive and negative). A good parent is one who pays attention to the rhythms, flows, and contexts that surround their child and themselves with the effort to be mindful, caring and compassionate along the way.

This results in no clear, specific prototype for a good parent that can reliably be matched to any kid, nor any highly specific, predictable means of determining who is going to be a successful, healthy person. Still, many of us manage to have kids we can proud of, careers we like, friendships we cherish and intimate relationships that bring joy despite no means of predicting how any of those will go with consistency. We do this all the time because we approach our lives and those of our kids with a developmental mindset.

Programs as living systems

DE is at its best a tool for designing for living systems. It is about discerning what is evolving (and at what rate/s) and what is static within a system and recognizing that the two conditions can co-exist. It’s the reason why many conventional evaluation methods still work within a DE context. It’s also the reason why conventional thinking about those methods often fails to support DE.

Living systems, particularly human systems, are often complex in their nature. They have multiple, overlapping streams of information that interact at different levels, time scales and to different effects inconsistently or at least to a pattern that is only partly ever knowable. This complexity may include simple relationships and more complicated ones, too. Just as a conservation biologist might see a landscape that changes, they can understand what changes are happening quickly, what isn’t, what certain relationships are made and what ones are less discernible.

As evaluators and innovators, we need to consider how our programs and services are living systems. Even something as straightforward as the restaurant industry where food is sought and ordered, prepared, delivered and consumed, then finished has elements of complexity to it. The dynamics of real-time ordering and tracking, delivery, shifting consumer demand, the presence of mobile competitors (e.g., food trucks), changing regulatory environment, novelty concepts (e.g., pop-ups!), and seasonality of food demand and supply has changed how the food preparation business is run.

A restaurant might not just be a bricks-and-mortar operation now, but a multi-faceted, dynamic food creation environment. The reason could be that even if they are good at what they did if everything around them is changing they could still deliver consistently great food and service and fail. They may need to change to stay the same.

This only can happen if we view our programs as living systems and create evaluation mechanisms and strategies that view them in that manner. That means adopting a developmental mindset within an organization because DE can’t exist without it.

If a developmental evaluation is what you need or you want to learn more about how it can serve your needs, contact Cense and inquire about how they can help you. 

Image Credit: Thinkstock used under license.

behaviour changecomplexitydesign thinkingevaluationpsychology

Exploding goals and their myths

on July 20, 2017

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Goal-directed language guides much of our social policy, investment and quests for innovation without much thought of what that means in practice. Looking at the way ideas start and where they carry us might offer us reasons to pause when fashioning goals and whether we need them at all. 

In a previous article, I discussed the problems with goals for many of the problems being dealt with by organizations and networks alike. (Thanks to the many readers who offered comments and kudos and also alerted me that subscribers received the wrong version minus part of the second paragraph!). At aim was the use of SMART goal-setting and how it made many presumptions that are rarely held as true.

This is a follow-up to that to discuss how a focus on the energy directed toward a goal and how it can be integrated more tightly with how we organize our actions at the outset might offer a better option than addressing the goals themselves.

Change: a matter of energy (and matter)

goal |ɡōl| noun:  the object of a person’s ambition or effort; an aim or desired result • the destination of a journey

A goal is a call to direct effort (energy) toward an object (real or imagined). Without energy and action, the goal is merely a wish. Thus, if we are to understand goals in the world we need to have some concept of what happens between the formation of the goal (the idea, the problem to solve, the source of desire), the intention to pursue such a goal, and what happens on the journey toward that goal. That journey may involve a specific plan or it may mean simply following something (a hunch, a ‘sign’ — which could be purposeful, data-driven or happenstance, or some external force) along a pathway.

SMART goals and most of the goal-setting literature takes the assumption that a plan is a critical success factor in accomplishing a goal.

If you follow SMART, Specific, Measurable, Attainable, Realistic, and Time-bound (or Timely) this plan needs to have these qualities attached to them. This approach makes sense when your outcome is clear and the pathway to achieving the goal is also reasonably clear such as smoking cessation, drug or alcohol use reduction, weight loss and exercise. It’s the reason why so much of the behaviour change literature includes goals: because most of it involves studies of these kinds of problems. These are problems with a clear, measurable outcome (even if that has some variation to it). You smoke cigarettes or you don’t. You weigh X kilograms at this time point and Y kilograms at that point.

These outcomes (goals) are the areas where the energy is directed and there is ample evidence to support means to get to the goal, the energy (actions) used to reach the goal, and the moment the goal is achieved. (Of course, there are things like relapse, temporary setbacks, non-linear changes, but researchers don’t particularly like to deal with this as it complicates things, something clinicians know too well).

Science, particularly social science, has a well-noted publication bias toward studies that show something significant happened — i.e., seeing change. Scientists know this and thus consciously and unconsciously pick problems, models, methods and analytical frameworks that better allow them to show that something happened (or clearly didn’t), with confidence. Thus, we have entire fields of knowledge like behaviour change that are heavily biased by models, methods and approaches designed for the kind of problems that make for good, publishable research. That’s nice for certain problems, but it doesn’t help us address the many ones that don’t fit into this way of seeing the world.

Another problem is much less on the energy, but on the matter. We look at specific, tangible outcomes (weight, presence of cigarettes, etc..) and little on the energy directed outward. Further, these perspectives assume a largely linear journey. What if we don’t know where we’re going? Or we don’t know what, specifically, it will take to get to our destination (see my previous article for some questions on this).

Beyond carrots & sticks

The other area where there is evidence to support goals is from management and study of its/ executives or ‘leaders’ (ie. those who are labelled leaders and might be because of title or role, but whether they actually inspire real, productive followership is another matter). These leaders call out a directive and their employees respond. If employees don’t respond, they might be fired or re-assigned — two outcomes that are not particularly attractive to most workers. On the surface it seems like a remarkably effective way of getting people motivated to do something or reach a goal and for some problems it works well. However, those type of problem sets are small and specific.

Yet, as much of the research on organizational behaviour has shown (PDF), the ‘carrot and stick’ approach to motivation is highly limited and ineffective in producing long-term change and certainly organizational commitment. Fostering self-determination, or creating beauty in work settings — something not done by force, but by co-development — are ways to nurture employee happiness, commitment and engagement overall.

A 2009 study, appropriately titled ‘Goals Gone Wild’ (PDF), looked at the systemic side-effects of goal-setting in organizations and found: “specific side effects associated with goal setting, including a narrow focus that neglects non-goal areas, a rise in unethical behavior, distorted risk preferences, corrosion of organizational culture, and reduced intrinsic motivation.” The authors go on to say in the paper — right in the abstract itself!: “Rather than dispensing goal setting as a benign, over-the-counter treatment for motivation, managers and scholars need to conceptualize goal setting as a prescription-strength medication that requires careful dosing, consideration of harmful side effects, and close supervision.”

Remember the last time you were in a meeting when a senior leader (or anyone) ensured that there was sufficient time, care and attention paid to considering the harmful side-effects of goals before unleashing them? Me neither.

How about the ‘careful dosing’ or ‘close supervision’ of activities once goal-directed behaviour was put forth? That doesn’t happen much, because process-focused evaluation and the related ongoing sense-making is something that requires changes in the way we organize ourselves and our work. And as a recent HBR article points out: organizations like to use the excuse that organizational change is hard as a reason not to make the changes necessary.

Praxis: dropping dualisms

The absolute dualism of goal + action is as false as the idea of theory + practice, thought + activity. There are areas like those mentioned above where that conception might be useful, yet these are selective and restrictive and can keep us focused on a narrow band of problems and activity. Climate change, healthy workplaces, building cultures of innovation, and creating livable cities and towns are not problem sets that have a single answer, a straightforward path, specific goals or boundless arrays of evidence guiding how to address them with high confidence. They do require a lot of energy, pivoting, adapting, sense-making and collaboration. They are also design problems: they are about making the world we want and reacting the world we have at the same time.

If we’re to better serve our organizations and their greater purpose, leaders, managers, and evaluators would be wise to focus on the energy that is being used, by whom, when, how and to what effect at more close intervals to understand the dynamics of change, not just the outcomes of it. This approach is one oriented toward praxis, an orientation that sees knowledge, wisdom, learning, strategy and action as combined processes that ought not be separated. We learn from what we do and that informs what we do next and what we learn further. It’s also about focusing on the process of design — that creation of the world we live in.

If we position ourselves as praxis-oriented individuals or organizations, evaluation is part of regular attending to the systems we design to support goals or outcomes through data and sensemaking. Strategy is linked to this evaluation and the outcomes that emerge from it all is what comes from our energy. Design is how we put it all together. This means dropping our dualisms and focusing more on integrating ourselves, our aspirations and our activities together toward achieving something that might be far greater than any goal we can devise.

Image credit: Author

 

 

behaviour changepsychologysocial systems

Healing, by design

on April 25, 2017

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The concept of healing plays an integral part of healthy human development in many cultures, yet is largely unknown or misunderstood in its practice. If we seek to develop, evolve, innovate and grown as individuals, organizations and societies wisely we would do well to better grasp what healing is and how its done, by design. 

To develop, is to heal.

That’s a bold assertion, but one that is integral to understanding how we develop ourselves, our organizations and our communities and societies successfully.

Social and emotional baggage is what we bring with us on our journey. It can create character and strength, while it can also can weigh us down if we take too much of something or unhelpful things. Healing is one of the ways we deal with things to ensure that what we pack on a journey is the most useful for where we want to go and who or what we want to become. Because every journey is different, what is useful or not is relative, which is why a ‘one-sized fits all’ approach won’t work.

For those in developmental psychology,  developmental evaluation or any innovation-related field you’ll recognize this as the norm. But the means in which development takes place is often viewed as rational, logical and linear, despite talk to the contrary. Design thinking is a perfect example of this: it’s an approach that is, in practice highly unpredictable and non-linear, but is often taught as a straightforward method.

Healing across cultures

The traditional Western term for healing is defined around terms like making whole again, restorative, or therapeutic: terms that focus on a return to the status quo. There are other perspectives that view healing as a developmental concept focused on transformation that has greater utility for those interested in change-making. This perspective on healing comes largely from aboriginal contexts worldwide. This approach has been well-documented as part of the !Kung and Ju!hoansi peoples of central Africa, Fijian aboriginal tribes, and many of the First Nations in North America by Dr. Richard Katz. Katz has been interested in the ways in which the practice of healing supports community development and social transformation as well as serving as a vital part of the psycho-social and spiritual life of these cultures.

Within each of these cultures are a series of practices, tools, methods and approaches to healing that are employed by individuals as well as the collective society to not only address injuries and wounds, but use the experience as a means to growth and connection to the world.

The most obvious Western parallel is not psychological, but physiological. Consider muscle growth and development. For muscles to build, they must be stretched and worked in a manner that causes minor trauma to them. Without the traumas, no growth can occur. Healthy muscle development is partly conscious, but also involves the interaction with other muscles and can be a process that is designed (i.e., developing a weight training routine or fitness regimen) or not. One will yield a particular set of intentional results, while the other does not.

An old new design for healing

What Katz’s work does is show us how things are done elsewhere, but also points to how this process is similar across cultures and can be applied elsewhere. This is not about cultural appropriation, but rather an acknowledgement of some common ways in which people relate to the experience of healing that can be designed for different contexts, using local knowledge and wisdom from that cultural situation.

What might that look like? Katz’s work points to a few common characteristics that could form the basis for a healing context. If one were to design such a context, what might that include?

  1. Mind, body, spirit. No matter what the source of ill-health, dis-ease, or mental unwellness, the mind, body and spirit are all assigned a role, even if those roles might be uneven in their contribution to the problem and solution. Further, these three elements are not disconnected from the environment in which they exist. Personal problems are always, to some extent, social problems and vice versa. This acknowledges the systemic effects of the environments we create and the interconnection between mind-body-spirit and our world around us. This thinking is the forerunner to what we often consider as the psycho- and social determinants of health and the biopsychosocial model of health that is now widely applied within health sciences.
  2. Participation and engagement. The most central distinction between the indigenous approaches to healing that Katz has explored and Western ones is the role of the community in the healing process. Unlike Western allopathic approaches, the healing process is not viewed as the responsibility of the patient and healthcare provider alone, but the family, community and beyond. This perspective acknowledges that, if one is to believe that the environment is a contributor to illness and recovery, there must be engagement from that domain in the healing process. Across the examples that Katz explores we see the involvement of the community in the prevention, treatment, post-incident care and development and as one solid continuum of practice. Healing is social and therefore the benefits are accrued to everyone.
  3. Ceremony & ritual. This engagement through the healing process is guided through the use of ceremony and ritual. This is part of every healing practice, even allopathic medicine, but the role of these is made explicit.  In this case, healing is a conscious act that is shared with everyone involved. In Western societies, we too often fail to acknowledge ‘developmental moments’ properly, because we’ve not built in the spaces to do this. I’ve written about this in other places looking at the role of mindfulness in developmental evaluation and how there needs to be spaces for that to be built into regular practice — through ceremony and ritual, if you will — for it to work, otherwise things pass by.
  4. Mindfulness / data gathering. The act of paying attention is a prime source of data in healing practice. This goes beyond the simplistic view of diagnosis, which is not an appropriate means of viewing a problem if it takes place in a complex environment anyway — see the Cynefin Framework for reasons why. These cultures are using sophisticated means of assessing situations that are highly social, involve much sensemaking and, in keeping with appropriate practice for complex conditions, using multiple means and methods for capturing data about the source and context of a problem.
  5. Wisdom. While healing is done in the present, the cause and consequence have some roots back to the past. All of the cultures that Katz spent time with drew on wisdom from the elders, understanding of the past, and how what happened before sets the stage for what is happening now to some extent. This is where baggage can come in, personal history (including genetics) and ‘institutional memory’ in the case of organizations or communities. While we may think something is long finished and wrapped up, that might not be the case and if we’re not aware of our history we might be doomed not necessarily to repeat it, but to create a future we don’t want.
  6. Artifacts. The tools of ceremony and healing involve artifacts. While we might think of things like the couch, the medical bed, or the white coat as artifacts, so too does any healing situation have theirs are means to connect to the process and support healing. Many people, regardless of their background, draw on indigenous artifacts like burning sacred woods such as palo santo, or sage brush or sweetgrass, or perhaps incense of different types. More Westernized models such as candles or prayers might be involved. Used out of context without skill, these artifacts may not have the full perceived influence, but they allow those healing to recognize the act of healing as it takes place, creating a sacred space among the ordinary, transforming a space like a home or office into one that is suited for healing, demarcating the intentionality of healing. Whatever the artifact, even a mascot (e.g., toy) these things can create a space of sacredness where one didn’t exist before if used consistently and respectfully.
  7. Ongoing practice. Healing is not something that just happens and goes away. While the ritual and intensity of the healing act might change, there is a culture of healing that is created, just as we would seek to create a culture of learning, evaluation or innovation in an organization.
  8. Positivity. Richard Katz’s 1997 book looking at the Kalahari Ju!honansi peoples was entitled Healing Makes our Hearts Happy. The book details how the act of healing is a positive force in the community, despite the many challenges and pain that is experienced at times. The process of coming together, sharing and working on the process of creating a world for their people, not just reacting to things as they happen, allows for something that Rumi called ‘unfolding your own myth’. It provides agency and focus and keeps the community attuned to what is and what it wants to be on a regular basis. The process of coming back from dis-ease or dis-ability and creating a stronger next step is something that is always done from a place of positivity. In tactical terms, this is acknowledging what we know from psychology that it is more effective to ask for what you want, rather than what you don’t want. 
  9. Energy. The final piece is energy. This can take the form of some spiritual force, but also reflects an intensity and active engagement with healing. It’s not a passive thing, but something active that requires work and focus. The cultures Katz spent time with put this as a priority, not as a ‘nice to have’. How often have we decided to ‘just put things behind us’ not facing the real implications of something traumatic? I knew someone who lived with terrible emotional and social abuse who, upon leaving a harmful environment, decided to seek some therapy to work through the issues. This brought insight and clarity and that convinced her that only a few sessions would be needed and left therapy (the healing space), claiming she was all worked through that stuff and could manage on her own. Sadly, before long, that dark shadow from her past came back only not at a time of her choosing and only re-imposed the traumas of the past in a way that she wasn’t prepared to deal with. The process of healing requires a lot of energy and focus, but the benefits are enormous if they are sustained. Sustaining the energy is perhaps the hardest part.
  10. The role of the healer. Involved in all of the approaches explored was a healer (or two). These are usually wise, well-skilled, and compassionate individuals with expertise and experience in guiding the healing process. Like Western approaches, these healers bring tremendous assets to the healing encounter, but unlike them they are more conductors of the symphony — integral and important, but only one part of a larger whole. We are seeing more nurses, doctor, psychotherapists recognizing this, but more is needed. The healing approach is truly done from a systems perspective in many of these indigenous cultures, where the healer plays a critical, connected role, yet is impotent without the system’s engagement around her or him. This is also true for the self-as-healer. While we can do a lot, we can’t do it all on our own, no matter much we try.

Healing our perspectives on healing

This approach to healing is something that we can all engage in. What we need to do is find the means — personal, social, organizational — to fit into the context we live in. That’s not a simple task and the easy, simple – and wrong — approach is to simply copy the Indigenous cultures’ practices, tools and traditions. What is necessary is to create a healing culture that is appropriate to the context it’s used.

In a pluralistic, diverse, largely urbanized, secular, Westernized world, this is a challenge that isn’t easily addressed. It means getting to know yourself and the environment we work in. The ‘model’ of healing above may share common features with those of many indigenous cultures and, as Katz has noted in his forthcoming book, these are often connected deeply to healing practices that were overrun and buried by modern allopathic approaches to medicine — denying that these practices are part of all of our history to some extent.

It’s worth also adding some subtext to what has been mentioned above with a personal note. I’ve met Richard Katz on many occasions. He was the mentor to a brilliant psychologist who mentored me and taught me many approaches to healing that I’ve had the privilege to work with and through in my work. Dick would always say: “speak about what you know” meaning that your stories are yours, not others and vice versa. Be humble.

Richard has lived and worked among healers his entire professional life and told the stories through his books at invitation of the communities he’s worked in. He fully acknowledges the cultural problems that this introduces, the timing and clash of worldviews they embody, the role of colonialism and the Westernization / sanitization / dramatization that often comes from Western scholars reporting on indigenous affairs and has been cautious about claiming anything about these communities worlds as his own. It’s a delicate situation and one that, when we engage in healing work, is one that needs discussion. It’s important to respect and honour the sources of our wisdom and knowledge and the means in which we come to know what we know.

Get in touch with what you know and may it help with your — and our — healing work, by design.

References of note: 

Katz, R. (2017, forthcoming). Indigenous healing psychology: Honoring the wisdom of the first peoples. Healing Arts Press.

Katz, R., Biesele, M. & St. Denis, V. (1997). Healing makes our hearts happy.  Inner Traditions.

Katz, R. (1989). The straight path: Ancestral wisdom and healing traditions in Fiji. Park Street Press.

Katz, R. (1984). Boiling energy: Community healing among the Kalahari Kung. Harvard University Press.

 

art & designcomplexitysocial systemssystems thinking

A Beautiful Idea

on April 10, 2017

MakeSomethingBeautiful_Snapseed

Is what you do, where you work, or how you organize, beautiful? Among the many words used to describe our work lives the most neglected and maybe necessary might be described that one word: it’s time to take it seriously. 

For those working in design one of the biggest challenges is getting people to understand that good design isn’t just about making things pretty, but making them better, more useful, more responsive, sustainable, and impactful. Good design is too often seen as a ‘nice to have’ than a ‘must have’ and is thus invested in accordingly.

‘Beautiful’ as a concept has it even worse. In my entire working career I’ve never heard the word uttered even once on a matter of professional importance by others. That’s a shame and it speaks loudly to our present situation where innovation is hard to come by, organizations struggle to attract and retain good people, and the battle for attention — of the market and our workforce — is maybe the biggest one of them all.

But beauty is worth a look, particularly because it is, well, beautiful.

A beautiful term

What is beautiful? Consider the Oxford English Dictionary’s definition.

beautiful |ˈbyo͞odəfəl| adjective

pleasing the senses or mind aesthetically: beautiful poetry | a beautiful young woman | the mountains were calm and beautiful.

• of a very high standard; excellent: the house had been left in beautiful order | she spoke in beautiful English.

Note two key features of this definition: pleasing the senses or mind and high standards. The first part might sound a bit hedonistic (PDF), but when you consider what motivates us at the most base level of existence: it’s pleasure and pain. We are attracted to people, experiences, objects and environments that generate pleasure. In an environment described above when attracting talent, eyeballs — attention — is so hard to come by, why would we not amplify beauty?

The second term is high standards. It’s not enough to attract attention, we need to hold it and to inspire action, loyalty and persistence if we wish to succeed on most counts. Quality is a competitive advantage in many environments, particularly in human services where the complexity associated with poor quality decisions, processes and management are potentially catastrophic. (Enron, anyone?).

An associated term to this is aesthetics, which is defined as:

aesthetic |esˈTHedik| (also esthetic) adjective

concerned with beauty or the appreciation of beauty: the pictures give great aesthetic pleasure.

• giving or designed to give pleasure through beauty; of pleasing appearance.

Aesthetics is the more active appreciation of beauty — the application of it in the world. Organizational aesthetics is an emergent area of scholarship and practice that seeks to understand the role of beauty in the organization and its implications. Steven Taylor describes organizational aesthetics through storytelling, outlining the way he came to know something through connecting his work with his senses. His story points to different ways in which organizational aesthetics is experienced and understood, but ultimately how its sensed. It’s that attention to the senses that really sets this field apart, but also how practical it is.

Practical beauty

Organizational aesthetics are about practical realities of organizational life, brought to bear through our five senses, not just the mind. Strange that so much of what is produced in the literature and scholarship is so cognitive and devoid of discussion of any other sensory experiences. Yet, we are sensuous beings and most healthy when we are in touch (literally!) with our senses in our lives. Consider the cortical homunculus and you’ll know that we feel through a lot more than we often use in our work lives.

Organizational aesthetics is about using methods that tap into these senses and the qualities of physical, social, psychological spaces where they can be used more fully to contribute to more impactful, healthier and happier environments for humans to work and thrive. This approach is rooted in design and the hypothesis that, as human created (thus designed) constructs, the modern organization can design in beauty as much as it can design beauty away. Like design itself, organizational aesthetics is practical, above all.

Citing earlier work from Roozenberg & Eekles (1995) on the topic of design causality, Steven De Groot, from the Eindhoven University of Technology, points to the way in which design is a responsive means to helping an organization adapt.

By fulfilling functions a design satisfies needs, and gives people the possibility to realize one or more values. Transferring these fundamentals, the design of the organization needs to change as a consequence of changing roles and needs of the employees in this case.

Roozenberg and Eekles assert that form follows value and thus, as De Groot sought to explore, explicit value of beauty can produce beautiful organizations. The reasoning for this research comes from earlier studies that show that when organizations value and nurture beauty within them, employees are happier, their commitment increases and the organizational function is improved.

Dispelling beautiful myths

Despite the reams of research that has emerged from a variety of disciplines showing the connections between beauty and positive outcomes and experiences in organizations, there will be many who are still troubled by the idea of integrating the word ‘beautiful’ into the serious world of work. It may be tempted to rely on a few myths to deny its utility so let’s dispel those right away.

  1. Promotion of beauty is not denial of the ugly. Ugly is everywhere: in the news, on social media (spent time on Facebook lately?), and embedded in many of our global, social challenges. Embracing the beautiful is not about denying ugly, but drawing our focus to areas where we can create change. As I discussed in a previous post, good design is increasingly about reducing information overload and focusing on areas we can influence by creating positive attractors, not negative ones. It’s based on attention and human nature. We stop and remark on fresh cut flowers. We comment on a colleagues’ attractive new outfit or clothing item (“I love your new socks!”). We see something that is well designed and we admire it, covet it or just enjoy it. Beauty captures something of the most rarest of commodities in the modern age: attention. We won’t change the world by yelling louder, we’ll change it by speaking beautifully, better.
  2. There’s no single definition of beauty. Beauty is truly subjective. What I might find particularly beautiful is different than what someone else will, yet there is much evidence that there is also a shared sense of the beautiful. Pierre Bourdieu’s work on taste and taste-making (PDF) points to the social means in which we — fair or not — share perspectives to elevate ideas, concepts and artifacts. We are social and thus share social rules, tastes and ideas and that this might be done across cultures, within ‘tribes’ or tied to specific settings or groups, but there is always something shared.
  3. There are shared principles of beauty. What makes for a shared cultural experience is something that we refer to as simple rules in complexity studies. These are rules that may be explicit, unconscious or tacit that guide collective actions and shared experiences. It, combined with history (and something we call path dependence – a driver of stability and stasis in a system), is what allows us to have some collective appreciation of the beautiful. It’s why natural elements (e.g., plants) or use of certain colours can create a positive atmosphere and psychological experience within a setting even if those plants or colours are universally loved.
  4. There is plenty of evidence to support the case for making changes based on beauty. This ‘absence of evidence’ myth will take a while to dispel as people will see (or not see) what they want to. All I would suggest is that you take a long hard look at some of the research — in particular Steven de Groot’s doctoral work — and put that up against any other theory or program of research and explain how it’s less than — particularly given how young of a field it is. There is an entire academic journal devoted to this topic (and, like in any journal, not all the evidence is top-notch, but there’s good work in there and throughout the literature). Consider how management theory, a well-established area of scholarship, is already becoming ‘a compendium of dead ideas‘ given the paucity of solid research behind it and yet something like organizational aesthetics hasn’t taken hold? The battle is long, but adoption of some new, beautiful thinking is one that will pay off. I’ve not even started getting into the arguments for environmental and organizational psychology or design.

Change in a complex system is about creating, finding and amplifying positive attractors and dampening and eliminating negative ones (and in complex systems positive isn’t always good and negative bad, it’s about what the goals are in the system — what you wish to achieve within that system. In society, these are almost always socially negotiated, somewhat contested).

Attracting attention, ideas, and energy is one of our biggest social challenges at the moment and a huge barrier to change.

Everyone’s looking for a way to capture attention and hold it when there is a beautiful solution right under their noses.

“Everyone needs beauty as well as bread, places to play in and pray in where nature may heal and cheer and give strength to body and soul alike” – John Muir, 1869

Image Credit: Author

art & designcomplexityinnovationsocial innovationsystems science

Seeking simplicity among complexity? Go Dutch!

on April 7, 2017

DutchCycle_Snapseed

In a world awash in content and the resulting complexity that comes when it all intersects the viable options for how to manage it remain few. The Dutch De Stijl art and design movement might offer some lessons on dealing with complexity that we can apply beyond products to creating beautiful, functional, and effective services, settings and policy options.

Are you informed about the world? Chances are the answer to that question is both no and yes. There’s no question that you’re informed, the question might be more on what you’re informed about, to what extent, whether that’s of your interest (and relevance and need) and whether it’s an accurate (and useful) depiction of the world around you. That’s a much more complicated set of questions with a troubling set of answers. But one group (the Dutch) may have found some solutions… but we’ll get to that in a moment.

First let’s look at what we’re up against: data streams of distraction.

Data streams of distraction

Consider the many information sources we’re presented with daily.

Consider mine in no particular order, starting with digital : Email (multiple accounts), two course management portals, Instagram, Twitter (two accounts), LinkedIn, Facebook, Facebook Messenger, Whats App, comments on my website or Facebook company page, about 2 dozen apps (on my iPhone and iPad), myriad websites I visit, text messages and, oh yes, occasionally the phone will ring. Next, there’s physical magazines, books, radio or music streams and television, too. Looking out my window I see cranes and buildings and billboards from my downtown loft apartment (and hear birds singing, above it all).

I also encounter real-life human beings, too and they have things to share and more information for me. Funny, that.

This is based on what I choose to look at (even if some choices are rather constrained, such as knowing there is only one way to reach someone and that means engaging with a particular media form I intensely dislike — I’m talking about you, Facebook). Travelling through my day, others will approach and engage, I’ll encounter new things that present themselves and will be handed, shown, flashed or spoken to plenty of other information. The volume of information keeps growing with every encounter.

Then there’s the information stored in memory, the remnants of all of those other days, experiences, and a lifetime of events and information.

This will all happen in real-time, refer to present situations, the past, many possible futures, contain truths, lies, myths and be incomplete in parts all over. It is, in short, a perfect representation of complexity. And it’s causing us a lot of problems.

Information overload

The term ‘information(al) overload’ has been coined to describe the exposure to too much information or data. Information overload and the design problems that information abundance provides has contributed to . Engineers, the builders of much of our critical infrastructure (including, ironically, information technology), know this firsthand and are growing in their concern over how they see that influencing their work. In 2012 the IEEE published a book (PDF) that looked deeply at the role of information overload where the authors note that information overload is not just when people seek new information, but when it information searches for them. The authors argue that:

Information overload “places knowledge workers and managers worldwide in a chronic state of mental overload. It exacts a massive toll on employee productivity and causes significant personal harm, while organizations ultimately pay the price with extensive financial loss”

Annual Reviews, an academic publisher of multidisciplinary research, was motivated to write a piece on information overload in their industry (PDF), noting the present problem is partly one of removing intermediaries:

“…the removal of the intermediary (typically the librarian, but sometimes the publisher) from the information seeking chain…means we are all librarians now, and have to behave like them—constantly reviewing and validating data.”

That takes a lot of work. Both of these works are from 2011-2012 and since then the continued expansion of broadband and mobile technologies, facilitated by cameras and cheaper access to technology, has only added to the amount of information available. The content generation capacity of the public has increased, the consequences are no different, and the solutions fewer.

Perversely, one of the strategies we use to battle overload is to throw more content at the problem as Tom Fishburne shows in this cartoon. We create greater complexity by adding more complexity.  This is the tension. We want to add more information to clarify, rather than strip it away, and end up doing the opposite.

Yet, there may be hope and it is rooted in pragmatism and a desire for beauty: the Dutch design movement, De Stijl.

Designing away complexity: going Dutch

5781402553_2f30fe623c_b

To the untrained eye (which, until a few weeks ago, was mine until I met Corrie van Walraven) the image above would suggest a modern styled home built in the last 20 or 30 years.  Rietveld Schröder House, pictured, was actually built in 1924 and reflects a Dutch design ethos that’s continued through to today of keeping things clean, organized, efficient, flexible, and beautiful.

By many standards the Netherlands has shown itself to be an expert in complexity. Holland is among the most densely populated countries in the world, manages to grow food, survive and thrive in a physical environment that shouldn’t even exist (it is, after all , situated mostly under water). They’ve become masters of adaptation, because they’ve had to be. Dutch design reflects much of this and De Stijl is a perfect example.

Though Dutch design has had many facets and movements De Stijl remains popular partly because of it’s ability to create simplicity amid complexity while creating beauty. Beauty in a designed artifact means it has an evident function, but also elicits a positive aesthetic experience. As Steven de Groot’s research has shown, beauty does not only have intrinsically attractive qualities, but its presence in organizations can lead to higher productivity, employee retention and satisfaction, and overall institutional effectiveness.

Beauty provides an experience of positivity, generally free from confusion, and often clarity. It is lack of clarity and the presence of confusion that is what complexity often brings. Anything that can increase the first and reduce the second while remaining adaptive to the realities of complexity (e.g., information seeking you out) and the data stream is something worth paying attention to; that’s where De Stijl and examples like the Rietveld Schröder House provide guidance.

The house, pictured above, was designed to create a fluid, adaptive space that could configure to a variety of situations and evolve over time. It deals with the amount of content — people, furniture — adaptively, within the boundaries of its walls, in ways that preserve form and function, yet do not get bound too tightly to any particular model. Another distinction is that it is designed to provide the least distinction between the indoor and outdoor spaces. Thus, the design feels somewhat less visible through its simplicity.

Coherence within boundaries

What the De Stijl movement does well is integrate complex ideas together, beautifully, and subscribing to a design philosophy that mirrors Dieter Rams’ belief that we should design as little as possible. De Stijl is about creating coherence – beneficial coherence in complexity terms — within boundaries. It’s work doesn’t seek to integrate the outside and inside (indeed, the criticism of the Rietveld Schröder House is that it doesn’t integrate well within the neighbourhood), but it does exceptionally well within the boundaries of its walls.

What we can take from this is the emphasis on internal coherence within our informational and organizational spaces, because those are the areas we can place boundaries. Systems thinking is all about boundary setting otherwise the focus becomes incoherent. This means being deliberate about where we set up our personal boundaries, professional boundaries and learning boundaries, but in keeping with De Stijl, keeping those flexible and adaptive and always moving, yet in a system that strives for coherence. One of the reasons information overload happens is because we have too much to create coherence with and because we’ve lost what our intention was with the information in the first place.

So a takeaway is this: be intentional about what you’re looking for and what you use. Be mindful of the things that give you coherence in your work and life and create a learning space where you can adapt. Strategy and purpose can help determine this — connect to this. Use the principles of Dutch design through De Stijl to design the conditions that support meaning making.

And if you want a great example in the personal realm, check out another creative thinker with Dutch lineage, Leisse Wilcox, on how self-love through better personal, environmental and social design (my word, not hers) can make you a happier person. That might be the best design you can create of them all.

Acknowledgements: A big thank you to Corrie van Walraven for sharing with me a piece on the De Stijl movement that inspired this post. Corrie’s a great representative of how wonderful the Dutch are and her generosity of spirit and great job as a host is greatly appreciated.

Image Credits: Author and Rietveld Schröder House by frm_tokyo used under Creative Commons License via Flickr.

behaviour changesocial systems

The Design Paradox of Democracy

on October 9, 2016

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The series on paradox continues as the matter of politics, democracy and the power of the people get puts under the spotlight as we consider what it means to empower, express power and re-claim power in this post-liberal, globalized, information age and how we can do better, by design. 

It has been said that democracy is the worst form of government except for all those other forms that have been tried from time to time – Winston Churchill

Winston Churchill’s often paraphrased quote was uttered in the British House of Commons at a time when Britain (and Europe) was literally and figuratively rebuilding itself after horrible continental war that killed millions of people and left an echo that is still firmly felt today. The European Union and its various associated trade and cooperation agreements were, in part, a designed solution aimed at bringing the continent closer together as a means of preventing the kinds of conflicts that had ravaged Europe for centuries. And yet the European Union is just one of many examples of a situation where enhanced cooperation through democracy is creating some of the conflicts it was meant to solve.

Democracy has different forms, but ultimately is about individuals having the freedom and means to choose their own path on collective matters. It sounds fair and reasonable, but as Churchill knew too well: it has a lot of problems associated with it and they are ignored at our peril

On matters of complexity, these problems become all the more clear.

Complexity by referendum

Earlier this month we saw what many thought would be the end to the 50-year war between the FARC rebels and the Colombian government as a peace agreement was made and put before the people for a vote, where it was defeated to the surprise of the world. How could this happen? many asked after so much effort when into the agreement — something that many thought would never become reality. The answers can be found looking deeper into the rationale why people who consistently and uniformly wanted peace also demand fairness and justice and for many that wasn’t seen in the agreement. Add in real-world issues of weather, logistics, voter turnout and you have something that may have partly earned Colombia’s president a Nobel Peace Prize disintegrate before the world’s eyes.

Referenda are blunt instruments used to shape complex social phenomena. On matters of identity politics we’ve seen relatively narrow defeats of proposed separatist/independence referenda in Quebec (Canada) in the mid-1990’s and in Scotland (United Kingdom) in 2014 . This year, we saw another separation-focused referendum put before the Scots and the rest of the United Kingdom and it was narrowly voted for, hence ‘Brexit‘.

No matter what your perspective on any of these initiatives, there were substantial costs and benefits to be weighed for each decision and those were all bundled under either “for” or “against”, which is part of the problem. We have a very complex set of issues treated using a tool that is both inappropriately simple and rational when neither of those conditions are (solely) present in the problem itself.

Complexity tools: the heart and the brain

In the United States presidential race, Donald Trump is showing that facts, truth, ethics, morals or integrity don’t matter as much as many think when it comes to who should lead the nation. That he is even the Republican candidate for president in itself should be shocking to anyone, no matter what your political leaning is, when you consider the vast litany of things he says (and has said) and does (and has done). Yet, this man who recently admitted to statements caught on tape that confessed to assaulting women, still has support among 38 per cent of decided voters two days after the video of that confession was released — a number that is just four points lower than Hillary Clinton, his opponent.

Do Americans not care about all these things? Do they love Trump so much that they are simply blind to his flaws, perhaps thinking he’s just misunderstood? Are they stupid? The answer is: (mostly), no. So why? Canadian newsmagazine Macleans ran a cover story on Americans who had thrown their support behind Donald Trump and found surprisingly nuanced thinking underlying their choice architecture on the matter. But what struck me was this reported felt sense that something was wrong, had been that way for a long time, and that Donald Trump brought an entirely new way to approach an old problem

What often comes through in these accounts is a feeling that something isn’t right and a resonance for a person or group that is reflecting something that comes closer to mirroring that feeling. We respond strongly to mirroring as a form of social persuasion and relating to one another. Human behaviour is this complex weave of social, cognitive, biological and inter- and intra-personal influences and too often we focus our energy on just the cognitive (rational) parts of this relating when it comes to change-making. The thinking is that if we just convince people of things using the best evidence, we’ll win the day.

You see this with Trump. “Surely this is will sink his campaign” or “he’s done, now” and phrases of that kind have been uttered now for 18 months and he’s still here with nearly 2/5 of the polled population behind him.

What Trump is doing is bringing to light a manifestation of that felt-sense of injustice that people are experiencing and they see a shock to the system as a remedy for changing that system.

Systems change: shock and awe vs slow and steady

As a recent cover story in the Economist in a defence of globalization pointed out “Since the 184os advocates of free trade have known that, though the great majority benefit, some lose out. Too little has been done to help these people“. Trade deals are a mix of both shock and awe and slow and steady, which make them very tricky things to evaluate. The shock comes with the rapid change in policy from one day to the next, the slowness comes with the impact on the system as certain industries fade, others emerge and yet others adapt. Whether one agrees with any particular deal or not, it’s undeniable some benefit more than others and what hurts is when people feel they lose, unfairly.

This is a matter of justice. This feeling of justice is what these referenda — and elections, which in the case of the United States’ political system is ultimately a referendum on the candidate for President — are all about.

justice |ˈjəstəs| , noun

1 just behaviour or treatment: a concern for justice, peace, and genuine respect for people.

• the quality of being fair and reasonable: the justice of his case.

On social matters, justice isn’t black and white. Social issues are multilayered, contextual, and dynamic and referenda treat this complexity more as static. It’s why change in complex systems is better done through a slower, less dramatic, but persistent set of actions connected together than through a dramatic shock. In the case of Brexit, Colombia and the US election the issues that people are complaining about are large, persistent ones and those aren’t easily rationalized, but they are felt. This is the emergence of slow change, and its powerful and is often disguised as a shock. The two are siblings and live together when it comes to complexity and paradox.

Even on matters of crime and punishment, there is a real disconnect between the logic of a a sentence or decision and the experience of those around them. Those who commit a crime and their victims may have their lives completely transformed because of one moment of poor decision making that isn’t greatly changed after ‘justice is served’. There is still that cauldron of emotions — regret, anger, loss, confusion, resentment — that can linger well past the term of sentence or the financial compensation, if any is received. Yet, justice is often viewed as a decision, a single event, meted out through rational argument, application of law and rules, deference to evidence.

This isn’t how people experience it.

Getting out of our head

This need to feel and not just think about the issues one of the reasons an approach like sociodrama, used by change leaders like John Wenger, can be a useful tool as it allows not only for thinking about an issue, but feeling it and doing so within a social context. Another approach is the dialogic design method that my colleague Peter Jones has been undertaking through his design practice and DwD events in Toronto.  Bodystorming is another approach that makes design feel more real and less ‘in the head’ and more ‘in the body’.

Designers at their best know this connection between heart and head and body well. The bodymind is a guide. Legendary Finnish product designer Alvar Alto designed a three-legged stool that by most rational accounts is one of the worst ideas ever for a piece of furniture, yet it’s style and utility was embraced and is still made today more than 80 years after it was created. Alto’s approach was rooted in how people saw themselves, their lives, their environments and that philosophy was what contributed to the design even if there are many other ways of doing a stool that are more stable and functional. He got his designs out of his head and into the world he was designing for.

If we are to expect to do anything about our democracy our designs have to be better  at allowing us to communicate, decide, and influence the world around us that ensures the heart and head are heard and justice not just served, but lived. In doing so, we may still find ourselves wanting to make similar choices about staying or leaving or on certain other policies, but we might be better at asking the right questions at the start and also avoiding decisions that risk putting someone like the man pictured above into positions of global power.

Photo credit: Donald Trump by Gage Skidmore. Thanks for offering your images to the world, Gage.

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