Analogue leadership in a digital world

Kardamyli 2023

Kardamyli 2023

Last month I spent five days in the delightful village of Kardamyli for the third Kardamyli Festival.

I first heard if this festival during lockdown through the HowToAcademy but sadly could not attend the first one in 2021 as I was in Australia but this year I made it.

The festival is held in the village of Kardamyli, one of the oldest settlements in the Peloponnese and once home to “Britains leading travel writer” and adventurer Patrick Lee Fermor.

The site itself is located in a large car park opposite Πέτρινοι Πύργοι στην Παραλία (Pétrinoi Pýrgoi stin Paralía), a picturesque beach populated by stone cairns with their own individual personalities added to by the daily passers by on their way to the beach.

I came to Kardamyli largely out of curiosity and the quality of the world class speakers featured on the programme many of whom I have long followed and greatly admire. The festival is undoubtedly a labour of love by all involved including a band of friends and family volunteers who cheerfully did the meet-and-greet, played bouncer and guard, and shepherded the 350 odd attendees who turned up to pretty much every session.

Nothing about Kardamyli disappointed.

We stayed in a lovely home-run studio, wandered the town, had some interesting conversations and explored many of the ideas that were raised.  The Festival began with Bettany Hughes exploring Socrates’ concept of “The Good Life” which especially resonated given the foundational concepts upon which Intersticia is based, particularly the work of John O’Neil.

Building upon this was Andrea Wulf’s “Magnificent Rebels”, a work which I read when it first came out and found fascinating in terms of how fate brought together some of the most important thinkers of late 18th Century Germany in one place at one time.  Many of these thinkers were instrumental in helping to define “The West” and the construct that underpins it which archaeologist Naoise Mac Sweeney extrapolated in her sweeping view of the evolution of the idea and concept of “The West” from where it began to where we are now.

Every society has a set of beliefs that go far beyond the life of the individual and have the power to define – and to divide – us.  (Neil MacGregor)

Neil MacGregor took us on a whirlwind tour of humanity through the objects, places, rituals and spaces that connect with and represent the theological dimensions that cultures and societies have used to identify themselves, ranging from the challenge of observing Ramadan in Space to the creation of the Shrine of Pont d’Alma for Princess Diana in France.  He concluded by asking some very poignant and crucial questions for “the West” centred around the challenge of how to define our shared beliefs as a society in the age of secularism, ‘the individual’ and the underpinnings of liberal democracies in their desire to embrace and embody multiculturalism.

These questions were further interrogated by the best Prime Minister that the UK never had” Rory Stewart who challenged the West in its need to explore new forms of both economic and democratic models suited to the 21st Century calling for Aristotle’s rhetoric as a powerful tool with which to explore the challenges and opportunities which lie ahead.

Stewart identified the three corners of what Harvard Professor Mark Moore has transformed in to The Strategic Triangle which is one of the foundational models for the design and analysis of Public Policy and which we use as a fundamental model for both our Founders and Coders Social Machine curriculum and in our Brave Conversations.

The triangle is based on the interplay and interconnection between:

  • Pathos – the need for emotional communication and resonance in exploring ideas
  • Ethos – the need to discover moral character in order to talk about Truth
  • Logos – the need for new ideas and vision

A key element to this is in understanding the notion of the authorising environment, where the power lies within a society, how it is wielded and where it’s limits lie.  This was especially relevant when German journalist Kai Strittmatter gave his perspective on Xi Xin Ping’s China in what I found to be a very one-sided and naïve criticism of an alternative to The West as represented by the Chinese State.  My main criticism is that Strittmatter was critical of the China surveillance model without acknowledging or even recognising the insideousness of our Western Surveillance Capitalism, let alone being in any way open to the potential advantages that might be presented by Chinese Data and AI Regulation.  I cannot claim to have any knowledge of the Chinese system but I don’t believe that we in The West should be lauding the system we live in to be one that is superior.  There could have been a lively and useful debate around this but sadly very few really interrogate our own system from the data perspective and the talk by Anjana Ahuja, whilst being aimed at the “average punter” gave some good insights, was fairly superficial and lightweight.

BBC Russia journalist Steve Rosenberg made his first visit outside of Russia since the invasion of Ukraine in 2022 and through his stories and songs gave us a glimpse of the reality distortion that is life in 2023 Russia.  Both he and Kai Strittmatter provided contrasting perspectives on aspects of humanity that we in the West too often fail to appreciate because we don’t know how to interrogate their belief systems, mythologies and deeply ingrained traditions, rites and institutionalised practices.  If more of us did we would be far more prepared for the events which surround us and perhaps more nuanced in our analysis of them.

This became startlingly obvious when, on Saturday 7th October, we awoke to news of Hamas’ Operation Al-Aqsa Flood  and the outbreak of the largest Israeli-Palestinian confilct since the War of Independence in 1948.  My first inkling of the event was through a Telegram message from our Palestinian Fellow who comes from Gaza, but from that moment on the rest of the Festival was underpinned by what was happening in that part of the world.  Tom Holland addressed this directly as he opened the second day by giving some historical perspectives to the events we were witnessing.  After the Bar Kokhba revolt in 132CE it was the Emperor Hadrian who had determined to deal with the Judean uprisings once and for all by renaming the city of Jerusalem to be Aelia Capitolina and the Province of Iaedea to be named Syria Palestina, (Palestine) after the historic enemies of the Jews, the Philistines.

It goes back that far and yes this still matters.

History never repeats but it does often rhyme.  (Mark Twain)

Those who cannot remember the past are condemned to repeat it. (George Santayana, The Life of Reason, 1905)

To have a major world event happening in the midst of this Festival demonstrated the crucial importance and value of literature and history in helping to frame any possible futures we might envisage but also to perhaps suggest alternative paths we may take in order to not repeat the mistakes of the past.  It is through our myths, stories, poems, traditions and belief systems that we as humanity seek to articulate and describe our deeply embedded cultural DNA, so deeply ingrained within us that we fail to recognise their power as the scripts which run our lives.

The Kardamyli Festival provided those who attended with the opportunity to reflect on this for a few days inspired by the work of those who do this full time.  Armed with these insights and the most peaceful and idyllic setting there should be no excuse not to dare to strip away some of the filters and lenses with which we view the world in order to identify and address our own blind spots and perhaps, just perhaps, begin to frame the world anew.

My only criticism of the Festival was the lack of diversity in the audience, but it is only new and it may be that with time it will grow and mature in order to attract those with more outlying ideas whose intents are nonetheless philanthropic in nature.

Surfing the digital wave

Surfing the digital wave

The best thing we can do is build surfboards and ride the wave. (Scott Davis)

It seems that we, as humanity, are at an inflection point, a period in human history where quite literally anything could happen!

Some, like Yuval Noah Harari, believe that unless we regulate and control the evolving artificial intelligence it could well be the end of human history as we know it.

What would happen once a non-human intelligence becomes better than the average human at telling stories, composing melodies, drawing images, and writing laws and scriptures?” The answer, he believes, casts a dark cloud over the future of human civilisation. 

 

We should regulate AI before it regulates us.  (Yuval Noah Harari)

Others, like Scott David, believe that if we synthesize human and Artificial Intelligence and augment our thinking we may finally have the tools we need to cope with the other major challenges of the 21st Century.

Some, like Jaan Tallinen and those at the Future of Life Institute (FLI), believe that we need to pause the giant AI experiments in order to take time to more fully understand the risks.

Others, like Pedro Domingoes, criticise this call and want to forge ahead because, as Alan Kay said

The best way to predict the future is to invent it.

Regardless of which side one takes what this all demonstrates is that it is not the ‘it’, the AGI, that we should be worried about, it is us, the humans, and how we are going to deal with whatever emerges.

The one good thing about the FLI letter is that it has been a catalyst for debate and has finally brought the issue of AGI to the public forum.  The reality is that regardless of what the technologies can or can’t do it is our social systems that will generate the real social change, for instance companies like IBM pausing its hiring to replace 7,800 jobs with AI and Microsoft’s development of Co-Pilot.  Companies are not hiring graduate developers, they are caught up in the hype around the tech and this is causing major ripples in the labour market.

Whilst it may take a decade or more for AGI to emerge (in whatever form that may be) there is no doubt that in the short term the hype around it will impact peoples’ lives and this is what will create more risk than the potential of the machine.

One way of looking at the current situation is that following the disruption of the Covid19 Pandemic there are now the accompanying advances in AI, and the other technologies which are now converging, which have shaken up and unfrozen much within our social and economic systems.  This can be illustrated by considering two models:  Kurt Lewin’s Freeze-Unfreeze (Lewin 1947 Frontiers in group dynamics) and William Bridges Transition.

It is the unfrozen state (the Interstice) which provides the potential and opportunity for change and renewal before the new-normal is established. This is a time of excitement and energy but it is also a time of fear and potential unrest because change can be frightening as the old ways die and the new is not yet clear (see Kubler Ross).

In facing any change we humans need to feel a sense of agency in order to craft a path forward and accept the change being presented to us, and this is what we sought to explore in our recent Brave Conversations in Brussels.

We presented our participants with three case studies, each of which posed a number of questions around personal choices in response to specific situations in which Artificial Intelligence was a key determinant.  The first was based on a challenge posed by a large language model released on to the Internet; the second related to AI and a health care issue, and the third related to the development of government policy.  In each case we armed our participants with Mark Moore’s Strategic Triangle asking three questions to determine how they as individuals could potentially respond to each case:

  • Ethos – What should we do?  What do our values, ethics and morals guide us to do?
  • Logos – What can we do?  What resources to do we have?
  • Pathos – What may we do?  What authority are we acting on?

For much of the last fifty years advances in information systems have been made by scientists, such as Geoffrey Hinton and his peers, who have developed technologies because they could – they were able to do it, they could solve whatever problem they were addressing, and they charged forward.  They didn’t necessarily ask if they should – the combined outcome of the Ethos and Pathos in the trilogy.

As a complement to this investors, particularly in Silicon Valley, helped thrust these technologies in to the commercial realm because they understood the value of digital information and digital disruption – Uber, Air BnB and all the companies participating in what Shoshana Zuboff has termed Surveillance Capitalism.

Funnily enough when I met Zuboff at a signing of her book in 2019 I asked her if she had seen all of this coming when she wrote The Support Economy in 2002 – she said, “Yes we did, we just hoped it wouldn’t happen.”  Sadly it did.

The commodification of personal data for commercial gain has created a marketplace that trades exclusively in human futures (Zuboff), feeding the Social Machines we have today, exploiting our innate human need to connect with each other.  What is worth considering here is that whilst there has been enormous focus on the issues of privacy and surveillance what has not been much discussed are the ways that these platforms view the emergence of communities as a byproduct rather than the driver of their success.

The Web was created by Tim Berners-Lee as a tool to facilitate communication and information sharing between people within a community and it was the trust within that communities that enabled the sharing to occur.  Companies then sought to commercialise the Web, which had been given to humanity for free by Tim, and as a result sought to create monopolies by closing elements of it down – the walled gardens of social media.

Just over a decade ago the Open Data Movement gained traction, particularly due to the election of the tech-savvy Barrack Obama as US President in 2008 and the Parliamentary Expenses Scandal in the UK in 2009.  There was huge hope for this movement which changed the paradigm around public sector information from being closed and hidden to that of being a public asset to be harnessed and exploited for public good – this resulted in the ‘open by default‘ principle.  Sadly, despite the excitement and early wins achieved by Government Digital Services around the world the truth is that they managed to pick the low hanging fruit but the challenges of true digital transformation have proved to be painstakingly difficult – governments are still talking about it in the same way that they were over a decade ago.

It seems to me, having lived through and closely observed these events, that each phase of opening up emerges from within communities that are seeking to solve real problems that affect them.  Someone then has the bright idea of commercialising which then encourages the sharks to start circling with their growth and profit mindset and next thing whatever was shared and open became monetised and closed, no longer focused on the needs of the community but geared to exploiting ‘consumer’ behaviour to generate advertising and retail sales revenue.

We are now witnessing this once again in the AI space as the hype is driving the investors to scramble.   Someone like Cathy Wood, CEO of Ark Invest sees a massive industry emerging where currently there is virtually none, and this is what happened with the Web and with Open Data.  The digital disruptors understood the affordances of digital information and companies like Facebook and Google hoovered up whatever they could to both ingest new technologies and also to close down competition.  Because Governments had absolutely no idea of how digital information works they didn’t see what was obvious and right in front of them – because there is no market now doesn’t mean that there won’t be soon! This marketing myopia is responsible for the mega corporations we have today which dominate the online world existing as the most valuable companies of all of recorded human history.

There is hope that perhaps the release of ChatGPT and the ability of the general public to use the systems may wake people up to its potential, and build some sort of momentum towards either regulation and/or Anti-Trust action, something that people like Zephyr Teachout are fighting for (see Break ‘Em Up!).

There is also hope that there may be global communities who can use the very technologies themselves to craft some new phase of openness in partnership with governments and the Third Sector with the objective of serving humanity rather than big corporations (I won’t hold my breath for this one as they will most likely be too slow).

Finally, starting with the European Union’s AI Act, governments may not repeat the mistakes in the first two digital waves of leaving regulation too late and may listen to the chorus of voices calling for it (Sam Altman, CEO of OpenAI for one).  I say may because thus far their track record is not good.

I think that the real kicker will be when the smart devices we wear on our bodies are embedded within our bodies – smart contact lenses as an obvious example – because then they will be required to meet the standards of Medical Device regulation, although by that time it will most likely be too late.

What there is no doubt about though is that there is a shift happening on all fronts, and I believe it is the younger generation, the Millennials and younger, who need to take the lead now in determining how humanity proceeds.  They have grown up in the digital soup and as I have written before I believe this is their time.  They are the ones who are now crafting careers, bringing up families and they are the ones who will be supporting us Elders as we age. They are much more connected with their peers globally than we ever were and they don’t seem to be as binary in how they see the world.

As I reflect on this I am brought to consider The Strauss-Howe Generational Theory, and the idea of the Fourth Turning. My late 20’s aged son made an interesting comment to me a few months ago – he said “I can feel a change coming Mum, I’m not sure what it is, but it’s big“.

One thing is for sure is that when, not if, some form of artificial sentience emerges it will shake humanity to the core – we will need to reconsider everything we think is ‘normal’ in our daily lives from how we learn, how we work and even to our concepts of God. History tells us that when humans go through major change it is often with violence and aggression as we lash out to apportion blame or seek redress.  This is not going to do any good as the machines won’t care, and this is why, above all

The lesson of AI and of formidable breakthroughs to come, such as quantum computing is that we may now be reaching the point where something most unnatural to humans is the only thing that can save us: humility. (Howard French)

One thing that surfing teaches you is to be humble and to respect the ocean and realise that it and its’ waves can swamp you at any moment.  It teaches you to read the tides and the wind and work with the environment, not try to fight against it.  Much of this comes from experience but also from being open and having the basic skills (such as knowing how to swim).

I believe that this is where we are now and that what we have to do is to nurture, educate and empower people to harness the good in the digital realm, to learn to craft our surfboards, to learn to ride the waves well and use that knowledge to help future generations always focus and remember their humanity and their part of the greater whole on this Pale Blue Dot of a planet we all inhabit.

A European Brave Conversation

A European Brave Conversation

Last week we held our 21st Brave Conversations event at Atelier 29 in Brussels and the first in partnership with the Digital Enlightenment Forum (DEF).

We began on a wet, cold Brussels morning but garnered a group of intelligent, engaged and curious individuals keen to converse with other humans in the room about our digital lives in 21st Century.

Since our last events in 2022 much seems to have shifted within the digital landscape, particularly with the release “in the wild” of ChatGPT and other generative AI and large language models.  It took ChatGPT just five days to gain 1 million users following its release in November 2022 and before long thousands of very noted people had signed the Future of Life Institute Open Letter to Pause Giant AI Experiments.

By the time we got to Brussels even the Smart Humans who had invented the tools themselves (such as people like scientist Geoffrey Hinton) were worried and struggling to keep up and the major tech companies were scrambling to maintain some sort of competitive edge by rushing to integrate the tools in to their mainstream offerings (for example Microsoft’s launch of Co-Pilot).

So what is this all about?  For anyone who has been watching the tech space the events of the past few months were entirely predictable, as was the human excitement / panic / reaction / confusion that followed.  We’ve been here before, although not necessarily with a suite of technologies with the impact to profoundly change human society as these ones.  Ever since the invention of writing people have warned about it’s dire consequences – Socrates of writing; Gessner of the printing press; Carr of Social Media.

In all the hype swirling around at the minute, and particularly that driven by the major tech companies, we need to remember that the success of humanity as a dominant species comes from our ability to to co-operate with each other, to transmit and build on the knowledge of our forebears, and to develop and utilise tools that have become increasingly sophisticated.

Human beings have a unique ability to cooperate in large, well-organized groups and employ a complex morality that relies on reputation and punishment.  (Fraans de Waal

The tools we are currently developing are merely the latest in a very long line which have helped us survive and thrive, and these tools too will become necessary in order to help us meet the challenges we currently face.

But as Roy Amara states

Technology is neither good nor bad, but nor is it neutral.

So what did all these mean for the conversations we had in Brussels on 12th May?

After the years of Covid one of the things we feel is most important with Brave Conversations is to get the humans in the room, and a number of people made a big effort to get to Brussels to be with us in person. This meant that there were human-to-human interactions, unmediated by any technology, and the ability for each person to explore their ideas within the physical confines of a human space.

We had a blend of participants which included the Board of the Digital Enlightenment Forum, academics, some people working in policy with the European Union, Students, and a couple of creatives.  A fabulous blend of minds and perspectives to craft interesting insights and a nuanced approach to how everyone was feeling about the current technology onslaught.  Some of the comments below give a flavour of the conversation but perhaps the most important was when one participant told me that she came along because she can’t find anywhere else to have these conversations in a safe space without judgement or a predetermined agenda.

This is what we seek to create in Brave Conversations and which our partnership with the Digital Enlightenment Forum promised to bring.

I would like to thank as always Leanne Fry for her continuing partnership, it was wonderful to work with Thanassis Tiropanis yet again and thanks to him for helping facilitate.  To the Board of DEF thank you for your support of the event and to the inimitable Myriam de Greef an enormous thanks because without Myriam no conversations would have been had!

 

21st Century Digital Enlightenment

21st Century Digital Enlightenment

Only an enlightened society can be aware.  (Aristotle)

In July of last year I had a call with Professor George Metakides, with whom I serve on the Web Science Trust Board.

I first discovered Web Science when Armin Haller, who was a founding member of our Meta-Brave Conversations community, suggested I check them out which I did by attending the 2012 Summer School in Leiden.  There I met the inimitable Professor Dame Wendy Hall and, thanks to Wendy, I have been involved with the Web Science community ever since.

I started exploring the Web as a socio-technical system in the early 2000s through the development of the Printing Industries’ Action Agenda, Print21, which sought to understand the impact of digital information on the skillbase and supply chain of what was then the world’s third largest manufacturing industry.  This led to my work with Fuji Xerox Australia and the Australian and New Zealand School of Government (ANZSOG) which included:

Throughout all of this my colleagues and I constantly struggled to explain to people what digital technologies really were; how they, and the broader digital ecosystem, were evolving, and what sort of world might emerge as ‘smart machines’ become a reality.  It was frustrating that time and time again people told us how important the work we were doing was, but no one was prepared to support its further development or champion it beyond narrow academic circles.  This was what inspired us to create Brave Conversations but it also led others to create similar organisations, one of which is the Digital Enlightenment Forum (DEF).

DEF was co-founded by George Metakides and others of like mind in 2012 working within the European Union who sought to understand

how current and future digital technology can best be used to express our identities in the digital world, taking into account the core values we cherish, we can support the rights of the individual in society” (see DEF Mission).

I attended my first DEF event in 2015 where I was most impressed by the calibre of the people, the core premise and DEF’s aspirations with its broad reach in to education, research, policy, and the commercial sector.

The conversations and debates around digital interaction technologies have come a long way since 2015, and there is now a rising public awareness and interest, which means that people may be ready to listen (maybe!)

During our conversation George and I discussed the synergies between DEF and Brave Conversations which, of course, sent me down a few rabbit holes.

The first was to consider the two words digital and enlightenment.

The word digital seems fairly straightforward coming from:

  • having digits (fingers and thumbs of which humans usually have 10) and using these to express discrete numbers (0 to 9) as values of a physical quantity;
  • something being binary – either on or off (1 or 0).

The word digital is, however, becoming more complicated as we digitise information and digitalise societies.  Something that is complicated is where components can be separated out and dealt with in a systematic and logical way based on a set of static rules or algorithms, which largely describes expert systems which make predictions or classifications based on input data (IBM 2020), i.e ‘artificial intelligence’.

The word enlightenment is far more nuanced and complex because it is culturally contextual and there are no rules, algorithms, or natural laws to define it.

One definition is of the

European intellectual movement of the late 17th and 18th centuries emphasizing reason and individualism rather than tradition.  It was heavily influenced by 17th-century philosophers such as Descartes, Locke, and Newton, and its prominent figures included Kant, Goethe, Voltaire, Rousseau, and Adam Smith.  (Wikipedia)

Enlightenment thinking included a range of ideas centred on the value of human happiness, the pursuit of knowledge obtained by means of reason and the evidence of the senses, and ideals such as natural law, liberty, progress, toleration, fraternity, constitutional government, and separation of church and state.

At the time such ideas were dangerously radical because European thinkers were just beginning to throw off the yoke of Church authority and create the mindset of the Scientific Revolution which stressed the reliance on common sense and the power of direct observation over the unquestioning acceptance of traditional (often religious) explanations and ways of understanding the natural world.  As a corollary to this European colonisation revealed the richness of other cultures and how they thought about things – consider the Islamic Golden Age and the value of the Meso-American and Indigenous cultures, something it appears we are only just beginning to rediscover (see The Dawn of Everything).

Perhaps the biggest challenge for us as WEIRD (Western Educated Industrialised Rich and Democratic) thinkers now is to realise that whilst we have been largely responsible for inventing and building the technologies which have become embedded in the lives of humans around the globe, the majority of those who interacting online are neither Western nor European (see this video and Our World in Data statistics).

Thus the combination of the words digital and enlightenment becomes even more complex!

If we take just two additional perspectives of the word enlightenment:

  • for Buddhists and Hindus enlightenment may be translated as either the Japanese word satori (derived from the verb satoru, “to know”) usually referring to an experience of insight into the true nature of reality; or the Sanskrit and Pali word Bodhi meaning “awakening”, but there is also reference to the middle way of living a balanced life.
  • For the Aboriginal Australians (and probably for many indigenous cultures) there may be no word as the concept would be embedded in the land and landscape as crafted in the Songlines (see this article and consider The Memory Code).

The theme which consistently emerges is that of knowledge, understanding and illumination, the concept of and the challenge of illuminating the path created by those who have insights from the path combined with some foresight as to what is to come.

I think it’s fair to say that this is what the European Enlightenment thinkers were doing as they sought to understand changing mindsets and revolutionary technology.  It is also at the core of what humanity needs now as we move on from the Industrial Age and fully embrace the Age of Information ( Nouriel Roubini).

Scientific method, hell! No wonder the Galaxy was going to pot! (The Foundation Series)

Whenever we run a Brave Conversations we always stress the need for participants to engage with Science Fiction, and especially Isaac Azimov’s Foundation Series  telling the story of Hari Seldon and his hopes that Psychohistory would prevent the horrors of a predictable future.  He fails not because of the complications of the data and information, but because of the complex unpredictability of life and living systems.

Humanity’s desire to divine the future is as old as humanity itself – we have consulted the Delphic Oracle, Runes, Fortune Tellers and Time Machines, and now we are worshipping our nascent artificial machines as we see them as portents of the future or ways to increase productivity and maximise profits.  These machines and systems are merely reflections of ourselves and are limited by our own frames of reference, our language, our value systems and our perspectives of the world.

This is the true challenge of 21st Century Digital Enlightenment – to bring to light our own biases and blind spots, to become more inclusive in our conversations and to embrace the diversity of humanity as we build tools to serve all of humanity and the broader planet.

The purpose of my conversation with George was that he asked if I would be prepared to join the Board of the Digital Enlightenment Forum and help it navigate this next phase of its mission, which is something I wholeheartedly and enthusiastically accepted.

Thank you George and all the DEF Board for this opportunity to serve.

Keep the Humans on the Track!

Keep the Humans on the Track!

I took this photo in Tanzania in 2019 as the vehicles descended on a group of lions.

This morning I read this article which described the aggressive tourism that is increasingly occurring around the world and its impact on wildlife and the environment.

What really resonated was the feeling I’ve had over the last week as I’ve wandered around the walking tracks of the Three Capes in South Eastern Tasmania, expensively curated with kilometers of duck-boarding, hand rails, safety signs and idyllic viewpoints of the need to keep the humans out of the wild and on the tracks.

I last bushwalked in Tasmania forty years ago, in the days where tracks were tracks, huts were huts and the Franklin Dam Blockade was in full swing around Australia as a whole.  I trekked around Tassie with friends, one of whom knew most of the Greenies manning the blockade and who hailed her as we approached on our tourist boat on the river.  As a contrast our other friends were those who were working as engineers in the mines and sternly warned us to be very careful about everything we said, particularly when drinking in the Queenstown pub!  And we had to take the No Dams stickers off our backpacks.

Memories of those days of the freedom to travel and the freedom to protest were brought back when I watched Franklin the movie which I thought gave an excellent overview of the key political issues of the time which saw the birth of the Green movement in Australia and clearly portrayed both the history and how the various players in the game behaved.  The Franklin River was saved, a national consciousness about environmentalism was awoken and Tasmania’s place as a wilderness destination was cemented in our consciousness.

The uniqueness of Tasmania is not just in its natural environment but also in it’s creative scene, the most obvious of which is the Museum of Old and New Art, MONA, where, since 2011, gambling millionaire David Walsh has created his dream museum of quite literally whatever he wants.  I first visited MONA shortly after it opened and this time, a decade on, as I wandered around I had a very strong feeling that I was in something akin to West World, and that every step I took, every swipe i made on the MONA App I made, and every cursive glance I took at a piece of ‘art’ would be captured and analysed by Walsh and his curators to tweak my behaviour and that of others as co-exhibits in the museum. It was a delicious – if slightly unsettling – paradox of who / what was observing who / what for whose enjoyment?

This feeling mirrored the one I had walking along the duck-boarding of the Three Capes despite the fact that at MONA I was in a man-made museum.

I spoke to some friends in Tassie about these experiences realising that this is happening everywhere around the world.  The reality is that in the age of the Anthropocene it is we homo sapiens that have become parasitic in our behaviours greedily consuming not only things but experiences as we seek to entertain ourselves and reconnect somehow with the natural environment.  Therefor, in order to protect that natural environment, which often includes the lands of first nations’ peoples who lived in balance with it for millennia, it is imperative that modern humans be herded, guided and quarantined, allowed to ‘look but don’t touch, but always at a safe distance.  I felt this very keenly as I wandered along the duck-boarding, read all the warning signs and was gently chastened by our guides as I stepped too close to the edge of the cliff.  I felt a long way from Rousseau’s State of Nature regardless of how free I think I am.

Saving me from myself and saving nature from me.

As a corollary to this is the state we’re all in at the moment, certainly in Western societies, where the serendipity seems to be disappearing in our lives.  No longer is it as easy to just rock up to a restaurant and have a meal, or decide to visit a museum or go on an adventure.  Just like the curated wilderness we now need to download the app, pre-book our tables and guarantee with a credit card, and pre-state our food allergies or preferences.  Again we are being herded and shepherded in to a predetermined experience where some of the surprise and adventure is actually removed in order to give us something that we can trust, that we can know we’re being taken care of and can participate safely from a distance.

My 21 year old self would not quite know what to think about all of this (let alone my parents and grandparents!), but it is all predictable and people have been describing this emerging world for a long time … the Club of Rome, The Matrix and E. M. Foster’s The Machine Stops.  We humans are very good at denying the need to change, but also incredibly successful at adapting to it and the next few decades are going to present our species with a greater rate of change than anything in our recorded history.  We will see more pandemics, more extreme weather events, more forced migration, more inequality, more autocrats, different conflicts, and more technological change than our intellectual systems will able to cope with.  We will see more stress, more anxiety and more apathy, combined with many feeling a sense of loss and enormous amounts of grieving.

But we will also seen unprecedented opportunities to truly change the way humanity lives on the planet (hopefully to benefit not just us but other species we share it with) and a profound redefinition of what humanity actually is.

As we at Intersticia begin our second decade there is much to ponder about who we are, what we do, and how we can constructively contribute to the skills and capabilities of 21st Century Stewardship for the sake of those we serve not for ourselves.  We need to ensure that we can stay above the maelstrom and not fall in to the trap of the Red Queen Effect but work to more fully understand the systemic changes from the perspective of the interstice where everything is possible and there is no benefit of falling in to the default of good / bad; right / wrong but realise the advantage of seeing things holistically and systemically and understanding humans as part of the broader Gaia system rather than a parasitic virus that needs to be taken out of it.

2023 is going to be a very interesting year.

(Illustration by Sir John Tenniel from Lewis Carroll’s Through the Looking-Glass, 1871)

Valé Elizabeth Regina II

Valé Elizabeth Regina II

Ritual is important, and there is no discounting (some) people’s need for it now. The snaking queue, all five miles of it, speaks of our most inchoate impulses, almost-instincts that in the faithless 21st century have fewer and fewer outlets.  (Rachel Cooke, The Guardian)

Elizabeth’s sleight of hand was to renew the monarchy quietly (The Economist)

In a culture that extracts the divine feminine from its practices …. a powerful Queen has been an expression of that femininity, female power that goes beyond femininity.

If you have a figure that represents our shared connection with one another and with God and that figure dies at a time when we are confused and fractured as a culture, when we are fearful and doubtful, when people are analysing power and identity then certain questions eventually have to be asked … about power, everyday life, varying cultures.  Is it even possible to have a nature like Great Britain or the United States? (Russell Brand)

I began writing this post on the day before the funeral of Her Majesty Queen Elizabeth II whilst being glued to the BBC livestream of the Lying in State.  I began watching this incredible event as soon as it started on the day after the Queen’s death no matter where I was – in a café on top of Verbier, in various airport lounges, at the Solstrand Hotel, even out at a restaurant for dinner.

Unless you were hiding under a rock somewhere you could not help but be touched by this once in a lifetime event, and something that no one will ever see again.

The Queen’s death represents so many things for so many people – colonialisation / decolonialisation; monarchy / republic; pomp and circumstance; connection with something timeless and stable – something that we have always known, particularly with Elizabeth II.  For most of us in Commonwealth countries we have never known another Head of State.  For many of us this was a connection with our parents, with a time in the 20th Century which represented something ephemeral and for something which is now lost forever.

As a child living in London I was obsessed by Action Man figures but in particular the dress uniforms of the British military. I used to beg my parents to take me to Hamleys where bit by bit I added to my collection and I knew each and every regiment intimately.  The Funeral brought all of this to real life as I watched every one of these regiments pay their respects there was something deeply moving about an entire culture across generations coming together to pay tribute to one human being who has had such a significant impact on humanity.

As a part of my own process I walked The Queue (the BBC Queue Tracker was just fascinating to watch) which was literally miles long and consisted of thousands of people queueing along the Thames enduring anywhere between 12 – 24 hours of standing, moving and huddling in London’s cooler Autumn temperatures. Some 250,000 people joined in this ritual the culmination of which was to file in to the ancient Westminster Hall for a fleeting glimpse of the coffin and accompanying catafalque party.  Westminster Hall itself is the oldest building on the Parliamentary Estate erected by William II in 1097 and the site of State Trials (King Charles I, Thomas More and Guy Fawkes), Coronation Banquets  and the Lying in State of Sir Winston Churchill and Elizabeth, the Queen Mother.  From military veterans in wheelchairs struggling to stand up and salute; a small boy with a Grenadier Guards t-shirt; whole families with young children who were bleary-eyed and a bit bemused by it all having camped out all night; uniforms of every military unit, every volunteer organisation and every religious denomination; those who really didn’t quite know what to do when their turn came around to walk past, and those who just came and stood silently.  All who came to say farewell and pay their respects not to a monarch but to a woman who selflessly gave her life to her country without ever faltering.

I declare before you all that my whole life whether it be long or short shall be devoted to your service and the service of our great imperial family to which we all belong.  (Her Majesty Queen Elizabeth II)

In these days where most political leaders feel they can lie and break promises for a young woman to make this speech on her 21st birthday and spend an entire lifetime living up to it is something very special.

What I experienced throughout the entire ten days of official mourning with it’s various ceremonies and parades was Britain at its best. People standing quietly paying their respects; the ruthless organisation, exquisite precision, and humbling machinery of the funeral procession.  The emotionally charged music and choreographed movements which were not just done in unison but each and every participant did so in a deeply personal way.

During the funeral service itself I was struck by how moving it was, but also that it is rare to witness a moment where quite literally a huge chunk of humanity stopped for just a moment in order to say thank you and farewell to someone who is truly worthy of being called a saint, someone who truly dedicated their lives to their beliefs in their God and their dutty to a higher cause.  I believe Elizabeth II was just such a person and deserved every ounce of the grief and gratitude that she was given and my only hope is that future generations remember her as a role model of great courage and grace.

People of loving service are rare in any walk of life. Leaders of loving service are still rarer. But in all cases those who serve will be loved and remembered when those who cling to power and privileges are long forgotten.  (Archbishop of Canterbury in his Sermon at the Funeral of Queen Elizabeth II)

February 2024
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