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Having just returned from a week at the International Systems Institute's annual "conversation" in which participants from around the world are self-organizing into what we are calling the "Asilomar Conversation Community", and, now, preparing for a presentation with Janet Eaton at the upcoming ASCD annual "conference" in San Antonio, I am struck by the difference of learning style between the conversation experience and the conference experience.
Our STCT Network's presentation is titled, Research in Pattern Recognition: Guiding Meaningful Educational Change. and will be on Sunday, March 22 from 3 to 5 PM. But what is of interest to me is that how we get together to learn about systemic change is integral to what we are learning. To sit in lecture halls listening to the latest formula for systemic thinking from such gurus as Senge, Demming, Dee Hock, and even Meg Wheatley is not enough. We are still acting within the old paradigm and return to our workplaces expecting to apply this new knowledge to "something out there." We, ourselves, are little changed and thus are even further from becoming "systems thinkers" because we have the idea that we are "doing it."
This issue of PATTERNS is devoted to the dynamics involved in whole systems design. Systems design must include the transformation of ourselves in our everyday lives. At Asilomar, the 7 day concentrated conversations among colleagues who are willing to experience the struggle to free themselves from old patterns of thought provides the time to develop a sense of community at the deepest level. Continuing the conversation via the internet throughout the year has the potential for strengthening, not only the systems mode of cognition, but the sense of community as well. I can't help contrasting this with the effect that the enormous numbers of people and bits of information that I experienced at the ASCD conference in Baltimore last year had on me. I returned home with a fragmented sense of frustration; the attempt at community building seen in the tattered personal cards stuffed in my "to contact" file, gathering dust. I like to think that PATTERNS is developing a community of readers, a network of people in conversation through feedback and feed forward loops. The response to our September issue on Systems Design informs the emphasis for this November issue which is on developing learning communities. Retired teacher, Mary Duffield writes; "That last PATTERNS truly rewove my lifetime's focus on education...From the Design perspective we can finally roll up our sleeves and dive in." Mitsubishi Electric has asked for a subscription ....and response to our website http://enhanced-designs.com/stct/ which lists indexes of past issues and will soon have selected articles for download, has brought in new members.
The STCT Network meeting in San Antonio will be on Monday, March 23 at 12:45 to 2:45 PM. We are planning a panel discussion on Recognizing Patterns that Connect and invite any of you to become part of the dialogue. I believe that it is in recognizing patterns that connect that we will learn how to satisfy our deep yearning for community.
In the conversation around the work of Mary Parker Follett ( PATTERNS, September 1997), Matthew Shapiro writes of models of idealized social systems design. This is the subject of the Asilomar Conversation Community as well as the Idaho Systems Institute's Designing Communities of Learning, a project that he has developed from his experience at Asilomar. Idealized social systems design "is a process/way of life of stakeholders creating their social systems based on reaching for an ever-evolving idealized image forged through dialogue.
He writes, "I have been doing a lot of thinking about why one should begin with the idealized image (a system of core values and ideas) and then surface the current, immanent image that we live by and I believe that the most important reason is this: in order to be self-evolving beings and communities, we need to be able to transcend. Transcendence is difficult because when we are so used to a certain way of thinking and doing things, it's hard to work off the positive (reaching for a dream), in contrast with the usual, negative feedback (restore the norm).
For example, in school systems we look to fix what appears to be wrong (e.g., low test scores) in order to reduce a deviation from the norm, rather than focus on fixing a problem, we want to create the solution first: given the kind of society and community we would really want to live in (and the social rarities of today) what is the ideal system of learning and human development that could deliver that?
If we began by painting our current image (of the way things are now) and then idealize, the current situation tends to dictate what the ideal looks like: it's negative feedback driven. We are constrained from transcending, from really being free to realize our potential.
If, however, we begin by painting our idealized image, and then surface the current one within the "dimensions" that the ideal gives rise to, then we are able to transcend better.
"Why would this be?" The answer, I think, is that the current image is always "found" or "held" in common. It is enculturated. The idealized image, on the other hand, is the result of individuals reaching into the corners of their lives and drawing out (often unconsciously) the purest essence of "good" that they have experienced here and there, and then projecting that as a "core value and core idea of the ideal." These thoughts are integrated through the dialogue-based image-creation process until we have a collective image that is not "found," but is "made."
One of the great paradigmatic shifts in consciousness today is the recognition that what we make in common is more important than what we have in common. As Heinz von Foerster, one of the founders of Constructivism, (PATTERNS, March, 1996) might put it, to 'invent' rather than 'discover' makes us, each one, responsible for our choices.
Kathia and Alexander Laszlo share what they are making in common, not only in their marriage relationship but also in their work as creators of Syntony Quest.. They are exploring conditions "that empower individuals and groups to develop the skills necessary for the co-creation of sustainable, evolutionary, futures." As participants in the Asilomar Conversation Community, they are catalyzing the emergence of "evolutionary learning communities" (ELC) in their consulting work, knowing that they themselves must be an integral part of the synergistic process.
So we find ourselves, in this issue of PATTERNS, in a continuous loop of Asilomar Conversation Community, Idaho Systems Institute's Designing Communities of Learning, as Evolutionary Learning Communities expanding world-wide through the International Systems Institute conversations in Fuschl, Austria, and the spin-offs from the Club of Budapest (see Heiner Benking p.10) and the web-weaving of the internet.
STCT Canadian Coordinator, Janet Eaton, and I interviewed Kathia and Alexander at the annual International Systems Institute week of conversation at Asilomar, California in November. Kathia Castro Laszlo and Alexander Laszlo have been a part of the Asilomar Conversation Community for years. Kathia is a Fulbright Scholar and Alexander is President of Syntony Quest. They can be reached at aklaszlo@earthlink.net. They state; "Before we met our lives were so different, our experiences so distant, that it would have been difficult to imagine a common future." Kathia writes; "I was born and raised in Mexico and lived 22 years of my life in the house of my birth with my parents and my younger brother. most of my extended family still live in the same town. My family was middle class, we traveled very little, and my whole world was grounded in Mexican culture. I can see myself as a tree with a very strong single root.I was working at a research institute within a university. A visiting scholar arrived. He was a foreigner, and so attractive..."
Alexander writes; "I was born in Switzerland and grew up there and in Italy, although all of my education is State-based. My father is Hungarian, my mother is a Swedish-Finn, my brother was born in Germany and his wife is from Madras, India. Until just last year, my brother and his family were living in the Czech Republic and I was living in Mexico, while our parents continue to live in Italy. I sort of feel like a chameleon of, and in, different cultures. More than as a tree, I see myself as grass with a network of many surface roots. I was invited to give a summer seminar in Mexico and ended up staying there for four years. Her office was across the hall, in front of mine. It was motivating to go to work. It was distracting trying to work."
Such clashing cultural orientations were like Scylla and Charibdys for the couple but, as they say, love conquers all, and they now affirm,"As partners in life, we work, learn, and play together in syntony."
| Janet: | How did your work together begin? |
| Kathia: | We came to the Asilomar conversation community and we began exploring. Three years ago the notion of the evolutionary learning community emerged and we made that the vehicle to see how we could create the conditions for the emergence of a design culture. I think that the reason we decided to stick with this is because it became very relevant to our life. At the beginning we were coming to Asilomar because it was energizing to get new tools and ideas for how to share information where we were working and living. But at the same time we were looking for a way of how to make this idea expressed in our everyday living. We had that opportunity when we came to San Francisco. Our challenge became how to integrate our work, our learning, and our play in a way that we don't have to separatethe different aspects of our life. We were challenged to learn how to experience the notion of evolutionary learning communities.(ELC) |
| Alexander: | It is an ideal image of what a community could be, but it doesn't communicate that well; it needs to be unpacked. It is importanta as an attractor that can guide us into a sustainable, evolutionary future. Each word -- evolutionary, learning, and community -- is important. What is an authentic community? How can two or more people be a community? What is a learning community? -- evolutionary learning? -- an evolutionary community? Each word compounds . Its like cheesecake. You can't eat it all at once. |
| Barbara: | How is this different from Peter Senge's ideas of learning organizations? |
| Alexander: | To begin with, where the idea for ELC came from was from the work we were doing here at ISI, both what started in Fuschl and then carried on here at Asilomar. The focus was, and still is, on how to create the conditions for the emergence of a design culture; that is, a culture of life-long learning, co-creation, and participatory democracy. We thought a vehicle for this would be this Evolutionary Learning Community. At first we considered an evolutionary learning organization but even so this was slightly different from Senge's concept. The ELO consisted of the human activity systems, the people and their relationships, and also the designed physical systems (the technologies and conceptual tools). It was really a sociotechnical system. |
| Barbara: | Like you would call a school? |
| Alexander: | The slight difference would be that we were looking at it as a learning-how-to-learn organization. That was the frame. So if a school is interested in not just perpetuating the same texts and, even though they are buying the most recent things they are still being retrospective because they are using things that are known instead of exploring boundaries of the known and venturing forth into the unknown, it is not really a learning-how-to-learn organization. Schools sometimes prepare "knowers," we are interested in empowering "learners." We shifted from an ELO (which sounded nice, y'know h'ELO) But we shifted it to an evolutionary learning community because we thought that an organization is one form of community and we didn't want to limit the scope of our consideration of learning-how-to-learn groups, especially those that are doing so in an evolutionary manner. |
| Barbara: | Yes, and I liked your definition of community in your paper. (Partners for Life: Fostering Design Culture in Our Relationship) You wrote that an authentic community is "a group of two or more individuals with a shared identity and a common purpose committed to the joint creation of meaning.....Authentic communities are able to enhance their own development while at the same time enhancing that of each individual in the community, thereby promoting both freedom of personal choice and a sense of responsibility for the whole. As a result, individual and collective interests coexist in a synergic relationship. The principle is that of unity in diversity. The common purpose of the community transcends (is not compromised by) self-interest." |
| Kathia: | I think that we are complementary with Peter Senge's work because, first of all, he did a wonderful job communicating something in a very real sense. People now know about systems thinking. We would like to expand it from his perspective of systems dynamics to our perspective of systems design. He doesn't have a methodology of how to impliment and live his ideas, so systems design is very important.. Another difference between Senge's and our work is that he is working with the notion of learning organizations more for the corporate environment which is not challenging the perspectives, nor the objectives, of the business. Organizational learning can help a corporation to become more competitive and earn more money, and this is not systemic given the global situation. Our interest is to integrate sustainability and that's why we add the notion of "evolutionary "to deal with the challenges of ecosystemic imbalances that we trigger. Evolutionary perspective can help us explore our human potential in new ways, such as our community, our ways of collaborating. All these things we want to communicate with an evolutionary orientation. |
| Alexander: | The ideal of ELCommunity relates to the Bernard Shaw quote;"We think of things that are and ask why? I dream of things that never were and ask why not? " These are characteristics of ELC. We look even beyond what we now recognize and bring it into being potential. |
| Janet: | For me the evolutionary is important. When we do something that moves us beyond just a learning organization and see the broader change at a humanity level, we see that the word "sustainability" is overworked and is absorbed by the old system. So the 'evolutionary' 'opens it up. For me it moves us into the whole area of systems and self-organizing. |
| Kathia: | And that's exactly why we are saying evolutionary learning communities and not sustainable learning communities.. |
| Alexander: | Still there's the problem with the density of the terms. It doesn't communicate well beyond those already working in the area. So all of our work in establishing Syntony Quest is to deal with this challenge of bringing it into an accessible domain and form and process as well. I'd like to say something about what informs the vehicle of the ELC. How Syntony Quest is emerging.... |
| Kathia: | And how we are living it. |
| Alexander: | That's right.. First, What informs the vehicle of the ELC? We are trying to combine three main vertices for the development of the ideas and practice. One is theory. We draw heavily on general evolutionary theory and that in itself draws on the sciences of complexity. But evolutionary systems theory informs the perspective, understanding, the appreciation of the dynamics of change through which we live. And one such complex dynamic system is the community. So we are looking at it through general evolutionary systems theory to try to get an understanding of what are the perturbations, what are the attractors, how can we be a part of that so it doesn't happen to us but it happens through us? The image for us is an old Indian proverb that states, "we cannot direct the wind but we can adjust the sails" That is the spirit in which we are working. |
| Kathia: | We call it "conscious evolution" and many people ask if we are trying to play God .. and we say, "No it is learning how to dance the dance of evolution." |
| Janet: | Exactly! |
| Alexander: | Then the methodology that we draw on is idealized systems design as well as the more general social systems design methodologies. Combining these two, we are exploring how to give more substance to evolutionary systems design and we see that, as a bridge with general evolutionary theory, you have a praxis (bringing theory and practice together) of evolutionary systems design. The vehicle for us is the ELC. One other component is lifelong learning and the learning-how-to-learn orientation we take from the understanding of learning processes. |
| Barbara: | Those terms .. "lifelong learning" and "learning -how-to-learn"..are becoming very popular in educational circles now but they are just being bandied around, applied piecemeal, and there isn't any substance to it. It seems you are creating the context... the substance where it can be developed. |
| Kathia: | We are also trying to explore the implications of these ideas, not within the educational system, not within the business orientations, but just with those individuals and sometimes institutional groups that are already looking for alternatives. This is so different that it cannot be embraced as a whole at once...The insights that we are trying to validate include how to become an authentic community, a learning community, a designing community and an evolutionary learning community. Each one of these stages is really difficult and the transition from one to the next level of complexity implies a leap, a radical transformation.. So the community needs to develop design competence to self-design into an ELC and go through these transformations.The ELC is an ideal that each community has to translate... an ideal each community that accepts the challenge has to create. That is their interpretation of that image, like a magnet that pulls and guides the community through the cycle. |
| Alexander: | And there's no one way .. no right way... here's a diagram of a five stage process. Once we understand the evolutionary dynamics of which we are a part, we can engage in the co-creation of unique ELCs that are both diverse and integrated, different and aligned. |
| Kathia: | We differentiate between two kinds of evolutionary learning communities. One is dedicated to promote and facilitate evolutionary learning. We say it is an El¥C so the emphasis is on evolutionary learning. The purpose of the community is to learn about evolutionary learning and design. |
| Janet: | Like your group here at Asilomar. |
| Kathia: | Yes. And the other kind is when we go back to our families, neighborhoods and organizations and we try to translate. These groups are not interested in learning about evolutionary learning. They are interested in becoming a family, a whole family. So we are calling that kind of a system an evolutionary learning community, an E¥LC because they want to learn how to create community. People come together to form community because they have already defined the need to learn about evolutionary change. |
| Barbara: | So, in a sense, that's what Matthew is trying to create in his neighborhood in Boise, Idaho. (PATTERNS, November 1997 p.3) |
| Alexander: | Exactly |
| Kathia: | So here at Asilomar we come together to explore how can we develop evolutionary consciousness So through our learning and design we experience individual transformation and collective transformation. So when we have this competence we can go back to our community, our family, our neighborhood, our corporation and be catalysts and facilitate the transformation to become evolutionary learning communities. |
| Janet: | That's very clear in your diagram. |
| Barbara: | How are you practicing this as a couple? |
| Kathia: | Well, for example, we reflected about our relationship and through a non-explicit contract that was just established and, now, we are aware of it, we're respecting our individualities and creating synergy between us so we can continue our self-development and also we can create emergence from our interaction. So our challenge became to integrate one process, our work, learning, play and not to have our professional interests and personal interests separated. We need to be living in the way we are talking. But also because our life passion is in this we want to dedicate ourselves to what other people would call, our profession, but the main purpose of our life is to promote this idea. |
| Alexander: | So about every six weeks we go on a retreat. We choose an idyllic spot like this is here and we begin by just walking and talking and letting our feet and our thoughts take the lead and by evening we are really creating ideas. This is where the notion of syntony does come in a bit and is the inspiration and will serve as the holder for the evolutionary learning community idea which is itself the holder for the evolutionary systems design. |
| Barbara: | Now what does syntony mean? |
| Alexander: | I like to think of it in terms of synergy and harmony but that's not what it means. It actuly is a term we found in the works of Eric Jantsch ..in his Design for Evolution. There he makes reference to Teilhard de Chardin and how Chardin was using it as a concept for explaining the possibility of the existence and cultivation of the collective consciousness, rather than a collective unconsciousness. It was in a very spiritual sense...We use it in the way that Jantsch uses it... he says, "Syntony is evolutionary inquiry, par excellence." The technical meaning is from radio engineering and it means, to tune in to find the resonance frequency. In other languages like in Spanish, Italian and in French, it is a common word used on the street and it means "tune in" or "are you with the flow? " In English it's not so common but that's why we like it. It doesn't carry baggage.. just like you were saying, "sustainability" carries baggage. The word, "System" carries baggage. Even "learning organization" carries baggage now so "syntony" is a word that is a part of alignment, its part of learning to listen. We consider it developing the evolutionary competence like developing evolutionary ears and eyes. |
| Barbara: | New senses... |
| Alexander: | It really is to tune in. And the difference between this and synchronicity, for example, is that to synchronize implies developing the same note. But syntony has more the idea of being able to bring in different melodies around the same tune. It's sort of like a jam session. Like Jazz. Everyone is not synchronized...not playing the same tune...different instruments come in and so on. |
| Barbara: | And jazz is a new form of people getting together by the fact that they are not directed like a symphony orchestra. |
| Alexander: | Exactly, and they can be very creative with that. |
| Kathia: | So syntony is not tuning into something...but actually creating....co -creating ... so if we understand our situation in our society we cannot just tune in, but we have to create a new melody that can have an evolutionary effect....we can't ignore it. We don't have the years to do that. |
| Alexander: | That's the big part. In the context of the evolutionary learning community, syntony refers to being able to pick up on the patterns of change through which we live and which we are. After all, in Batesian terms, we are patterns. So being able to be sensitive to is really another form of empathy. Being able to listen to patterns. To ask, "What are the implications? What are the impacts of these types of actions; of the way in which we live? What decisions we make, how we act together, and how we can co-create the world?" |
| Barbara: | Within the patterns already given us by nature? So recognizing patterns would be a criteria for us in the learning community. |
| Alexander: | Recognition of the dynamics of patterns as well. Recognition of the dynamics of change of those patterns. To be able to see if these are building toward stability? Or, in what way can we contribute to these processes? This is where evolutionary consciousness comes in.....or conscious evolution. It is co-evolutionary in effect. |
| Barbara: | And it would include the recognition of entropy as being part of the whole and the more people can recognize this then "sustainability" and "ecology" are not just words anymore. They are real and crucial to life. |
| Alexander: | On the next page is the image that we have for Syntony Quest. On the one hand we have set it up, in a simplified way, as different attractors, different types of possibilities, of the kind of change that we are living. The image on the bottom shows a spiral going in, this is a fractile, but really supposed to represent a black hole in a way...and a spiral of this is the entropy. There's such possibilities now as well for de-stabilizing entropy... for processes that can spin out of control because of unconscious action and interaction. This is the path and possibility of syntony where we have the dynamic balance. |
| Kathia: | There is a creative tension between the challenges and the problems we are facing with our possibilities of created capabilities too. |
| Alexander: | The kind of creative tension that Peter Senge also talks about. |
| Barbara: | It's exciting to be able to provide this kind of excitement, this kind of creativity...a conscious creativity. |
| Janet: | Tell me, where is this going? Is this going to come into the public domain as a way that couples and families and communities can live? You are very close to moving your own experience out into the community. |
| Alexander: | Yes, We are close to that. It also captures the order out of chaos. It tries to capture the idea that it is up to us, not to make it happen but, to facilitate it... to be players in the system...co-creators. And we talk about this in terms of moving from thinking of ourselves as human beings which tends to be rather static, to thinking of ourselves as human becomings. |
| Barbara: | I've been working with Gyuri Jaros and his Teleonics (PATTERNS, May 1996) and more and more that dynamic is beginning to invade my thinking process so to be able to think in terms of verbs instead of nouns is a part of my experience now. |
| Alexander: | Exactly...and it captures the dynamism and the lack of permanence and the need for dealing with uncertainty and not searching for and holding on to a thing.
On the next page we have a model that represents an image of a kind of holding container we wish to bring to the world. |
| Kathia: | Because of the way the world works, we are going to have to establish an organization but more than an organization in the traditional sense. We wish to create a container that we visualize as a chalice becauseit's a sacred space for evolutionary development. |
| Alexander: | The idea is that this is movable anywhere. It is a process that should occur in the family, in any learning space. This dotted line is the EL¥C or the community dedicated to evolutionary learning that can go on so that the individual is engaged in his/her own life-long path of self-development.. Here are some of the stages involved in Syntony Quest. The first is awareness of the situation and this is where part of the focus would be on general evolutionary theory so as to understand what is going on in the world. Simply that... looking at the dynamics, looking at the patterns, the flows. Hopefully the awareness of the situation can help raise one's evolutionary consciousness. Once one sees the frightening tendencies of reaching and going beyond the threshold limits on this planet then, perhaps, we can start to understand that we have roles to play. This understanding of our patterns within the larger patterns of which we are a part... the dynamics and interactions of the relations...helps. |
| Barbara: | At this level we can experience how we are integrated into the whole. |
| Alexander: | Yes, at this level we begin to say "Well, my Gosh, I do have a role to play." So that's where evolutionary literacy is really being built. Then to gain the ability to act raises the question of how to gain evolutionary competence. It is a question of acquiring the tools and the skills of evolutionary systems design and methodology where we are empowered to act. |
| Barbara: | Exactly. This is the biggie. This is where your community comes in because you have to have mutual support ...you have to organize it. |
| Alexander: | And that's why this is open...this isn't just a matter of study. This is a matter of individuals actually doing something ...catalyzing evolutionary development. This leads to evolutionary praxis. So this will emerge on its own. No one will say, "Well, you've graduated. Here's a certificate." It's volatile! |
| Janet: | Can you talk a little more about forming this broader evolutionary learning community...as you try to move it out? |
| Kathia: | That is what we are calling the Syntony Quest. So our evolutionary learning began with the Asilomar Community Then we took it with us as a couple. We say we are doing it in our relationship but we want to do it with others and with our way of interacting with the world. So that was when we decided to create Syntony Quest as a container where we can invite others to learn with us and then they can go out into their communities and do something about it. |
| Janet: | You are saying that you are not just going to form another organization. You are just going to slowly invite other people you know who would be interested and they will take it out. Have you thought of it more formally? |
| Kathia: | I just see that our role as catalyzers and learning facilitators is central and yesterday, talking with Bela (Bela H. Banathy, PATTERNS September 1996), he challenged us to consider that Syntony Quest could be another conversation community of ISI. So that's an idea that has just emerged... |
| Janet: | You have to play around with it... |
| Alexander: | This has been in the making for five years. It has been about two months ago that we came across the idea of Syntony and worked with it and began to see the potential of doing something like this. We like to think that, perhaps, it is a process of conceptualizing, crystallizing, concretizing, and creating. We have gone through the conceptualization and it is now crystallizing and we have yet to go through the concretization which is actually making the chalice...the vehicle that will create. |
| Janet: | What some of us are becoming aware of is that there are a lot of the old guard men who have the wonderful ideas of the evolutionary approach to life who are passing away and that there's a fear that their ideas will go with them. I think it is so important that it gets out there and stays out there so there is some thought of learning from them. |
| Barbara: | Your father, Ervin Laszlo, for example.(PATTERNS, July 1997) This seems like evolution in action. I like the idea of young couples involved.. a whole new generation because it is a generative idea... and a new kind of creativity. |
| Alexander: | There has to be evolution...or we die. |
| Barbara: | And you and Kathia didn't come out of nowhere The very fact that you are a multicultural couple plays a great part in your creations. |
| Alexander: | Our work also includes synergic inquiry (SI) (Tang, 1997): a process that facilitates the expansion of consciousness and promotes differentiation and integration___core phases in evolutionary dynamics. |
| Kathia: | It can be considered a tool for guiding open communication that facilitates the consolidation of a group as an authentic community. We believe that it has potential to provide a facilitative framework for generative dialogue in much the same way that social systems design supports the disciplined inquiry of strategic dialogue. (PATTERNS September 1996 p.8) |
| Alexander: | What we found most interesting in the SI framework is that it presents a way of understanding those aspects of divergent and convergent processes in a group dynamic that are required for becoming an authentic community. |
| Kathia: | SI involves two phases of differentiation: self-knowing and other-knowing; and two phases of integration: differences-holding and differences-transcending. Our coming together meant learning intensively about both ourselves and the other simultaneously, as well as dealing with the obstacles that came from our context. Dialogue was critical for such deep and transformative learning. "Differences-holding" was a source of strength, growth, and respect. It was when we committed to each other and decided to purposefully co-create a shared future that we transcended our individual selves in order to arrive at a new level of integration. |
| Barbara: | And that's evolution! |
| Janet: | Evolutionary inquiry par excellence! |
For feedback and feedforward, please contact Kathia Castro Laszlo and Alexander Laszlo at aklaszo@earthlink.net.
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