Skip to main content

Disruptive change

As part of the innovation event I was helping to run this week, we were given an introduction to a process of encouraging disruptive social innovation.

As part of this, we were given the tool of a graph. Across the vertical access we listed all the organizational forms we had imagined addressing the problem (we had chosen) and along the horizontal access all the characteristics the organization would need to present an optimal solution.

This helps you identify, as you plot the organizational form against the characteristics (on a scale of optimal to not), under utilized opportunities. An example would be the 'netbook' where people recognized that current computing left a space where simplicity and accessibility and inexpensiveness were not occupied by any current offering.

My partner and I and another couple chose 'big themes'. We chose inequality and they chose our consumerism and its ecological consequences.

Both recognized similar gaps - current solutions are not sexy, virile or viral. They are not presently, in a nutshell, social movements - to which we want to belong, that are amplified by membership and acquire members by infection.

Both of these couples represented people from the UK (though one lives in Kenya) and I was left contemplating our absence of social movement, especially in the West. We can campaign for discrete things - the government will not privatize our forests for example - but we appear unable to assume ideological infection and campaign for grand themes - equality or a new ecological lifestyle. I tend to think of this as an impoverishment even when I recognize the peril of mass movements and ideologies not tempered by either humanity nor pragmatism.

We were both defeated by a sense of what precisely does constitute a change (a form of change) that advances our two core goals that appear to require changes of heart and consequent behaviour.

Answers on a postcard to...!!!

Comments

Popular posts from this blog

The Buddha meets Christ in embrace

Reading Lama Anagarika Govinda is proving nostalgic on a number of fronts. I recall my first reading of it in my first year at university, bought at Watkins, the famous 'esoteric' bookshop in Cecil Court in London. I sat in my hall of residence room transfixed by a world made familiar; and, it was deepening of a commitment to contemplation (which has been observed fitfully)! I remember returning, at the time, to my school to give a talk to the combined fifth form on Buddhism and using Govinda as the backbone of my delivery (both this book, and his equally wonderful, the Foundations of Tibetan Buddhism). I was voted (I immodestly remember) their best invited speaker of the year. I had even bought a recording of Tibetan music as opener and closer! He reminded me of how important Buddhism was (and is) to my own thinking and comprehension of my experience. The Buddha's First Sermon in the Deer Park was the first religious text I read (of my own volition) at the tender age...

Luminous Spaces - the poetry of Olav H. Hauge

Don't give me the whole truth, don't give me the sea for my thirst, don't give me the sky when I ask for light, but give me a glint, a dewy wisp, a mote as the birds bear water-drops from their bathing and the wind a grain of salt. It began with a poem, this poem, in Mark Oakley's 'The Splash of Words: Believing in Poetry' - a wonderful series of meditations on particular poems, one each chapter. The poet is the Norwegian, Olav H. Hague (1908-1994). I immediately ordered, 'Luminous Spaces: Selected Poems & Journals' and was enjoying dipping until, at the weekend, recovering from a stomach bug, I decided to read them through and fell wholeheartedly for a new friend. Hague was born on a farm. His formal education was brought short by a combination of restricted means, an inability to conquer mathematics: and, a voracious diet of reading ranging beyond the confines of any confining curriculum. He went to a horticultural college instead an...

Richard Hauser and the evils of Marx

Richard was a distinguished Austrian sociologist who had contributed to the Wolfenden report that led to the decriminalisation of homosexuality in England, Wales and Scotland in the late 1960's. I was remembering him on the plane today because I saw a reference to his wife, Hephzibah Menuhin, pianist sister of the violinist Yehudi and human rights activist. I met him after responding to an advertisement in the New Society. He lived in a house in Pimlico, a widower, with a clutch of young people, running an ill-defined (for me) social research/action institute, that I visited several times and to which Richard wanted to recruit me. I was never clear as to what my responsibilities might be and resisted co-option. He was, however, extraordinarily charismatic and as a Jew had fled Austria in 1938 not without receiving permanent damage to his hearing, courtesy of Gestapo interrogation. I vividly remember one story he told me that gives you an idea of his character. He was invit...