Urban Hub 26 Cities, People & Climate Change

IntegralUrbanHub

Urban Hub

26

Cities, People & Climate Change a meta-pragmatic approach Thriveable Worlds Paul van Schaik integralMENTORS

‘the patterns that connect patterns…’

A graphic series of integralMENTORS integral UrbanHub work on Thriveable Cities.

Founder & Managing Editor Paul van Schaik

Copyright ©©integralMENTORS– March 2022

Urban Hub

Cities, People & Climate Change Integral UrbanHub

Thriveable Cities

26 Paul van Schaik Founder Curator

“side trips and reversals are precisely what minds stuck in forward gear most need . . . knowledge is power, and we want to know what comes next, we want it all mapped out . . . I don’t think we’re ever going to get to utopia again by going forward, but only roundabout or sideways.”

“Meditating on the possible forms of a future culture after modernity in her essay, “A NonEuclidian View of California as a Cold Place to Be,” Ursula K. Le Guin

Context – kind of

Content

Present Thinking – for the people, not with people Working with the easy half (RQ) Solving parts of the easier half (RQ) A Systemic View of Life

Various Various Prof. Paul Krause

Dancing in the Streets Integral Thinking – with & by communities (beyond AQAL/SDi) Cities Are Gaia’s ReGeneration Hubs Marilyn Hamilton Integral City Maps Restory Marilyn Hamilton Thriving Cities Initiative Tom Bailey Dancing with the Ancestors Liberating Holism – Integral Africa Blackfoot metaphysical - in search of meaning African & Yoruba Philosophy - in search of meaning Other World Philosophies - in search of meaning Antiquity Informing the Future

Paddy Pampallis Various Various Various Various

Annexes Evaluation & Monitoring Aspects of AQAL Integral Theory & framework Project Generation Climate snapshots 1 & 2 (RQ)

Gail Hochachka iM iM Various

Biographies Books

Urban Hub series

What is this series?

A collection of visions, ideas, ideas, theories, actions, etc. that give rise to a taste of the many visions in our world.

How we use all the best elements of the many worldviews, modern and ancient, visible and still hidden, together and in collaboration, will define how successful we are.

It is the morphogenetic pull of caring that will determine how we succeed as a human race. It is the ability and need to generate an equitable, fair, resilient and regenerative ‘system’ that must drive us forward.

The means will be a combination of many of the ideas showcased here but many more still to be discovered on our exciting journey into the future. Held together through a syngeneic Integral Mythological Pluralistic approach.

In the desire to be collaborative, don’t forget leadership. Don’t be embarrassed to lead. There are too many efforts where it’s all about ‘getting everyone to the table.’

Everyone goes away feeling good, but no one’s doing anything.

Frank Beal

Sharing and listening to stories, philosophies, cosmologies and metaphysical understanding of each other and through experimentation, research and archology developing theories, praxis, and activities/interventions to move towards a more caring world of people, cultures, caring for the planet and systems of which are all a part.

Too little courage and we will fail – too much certainty and we will fail. But with care and collaboration we have a chance of success. Bringing forth emergent impact through innovation, syngeneic enfoldment & collaborative effort.

A deeper understanding of a broader framework will be required – this would be more that an integral vision and beyond the Eurocentric AQAL & SDI. Explore and enjoy – use as many of the ideas as possible (from the whole series) enfolding each into an emergent whole that grows generatively.

At each step testing – reformulating – regrouping – recreating.

Moving beyond, participating, through stake-holding, through share-holding, to becoming thrive-holders.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Climate, Cities & People Walking in the world not talking of the world No one vision is sufficient in and of itself – visions can guide but only by collaborative action in a creative generative process can visions grow and become part of an ongoing positive sociocultural reality.

Without taking into account the many worldviews that currently co-exist and crafting ways of including them in a positive and healthy form we will continue to alienate vast sections of all communities and humankind.

It is through the cultivation of healthy versions of all the different worldviews that we can attempt to move towards an equitable, regenerative and caring world living within the planetary boundaries.

Through action we will move forward – through only ongoing talk we will stagnate and fail.

These curation are to be dipped into – explored and used to generate ideas and discussion.

A catalyst for collaboration and action.

And most importantly grown, modified in a generative form.

For more detail of integral theory and Framework see earlier books in this series.

This is a living series - any suggestions for inclusion in the next volume send to: Paul,vanschaik@integralmentors.org People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

The future must still be spoken for, and so in our time which we now call the Anthropocene —where human beings have an impact on the geological record of deep time with our fossil fuels—we are undoing civilization and in our dissolution becoming something else.

We are what eco-philosopher Tim Morton describes as a “hyper-object,” entangled in a web of interrelations between the sum total of human activities and the climate of planet Earth.

The human is becoming non-human; cities becoming one with the storms that bear down upon them. Distinctions melt down in the dawning of Teilhard’s planetization.

This is the aperspectival world Gebser warned us about.

The new mutation —tomorrow— is already here.

Jeremy Johnson

Seeing Through the World (Nuralogicals) Revelore Press. Kindle Edition.

No longer are cities defined by a single slowly evolving Worldview with the failure of Modern and Post-modern Worldviews, to provide thriving, fair, equitable and resilient cities for all.

Current trends in sustainable or smart cities have proven insufficient to encompass and include the degree of complex thinking needed. A complexity that defies individual or expert group planning.

A complexity that needs to involve us all in the development of self-organising evolving cities which allow us to define who we are and what we want from our cocreated urban environment.

A city capable of holding various different cultures and Worldviews that can be technically resilient, socially relevant and culturally inclusive for all its citizens.

These volumes are part of the evolving process to defines the actions we all need to be involved in if our cities are to be places, we love to be a part of.

Paul van Schaik - Founder IntegralMENTORS: Creator and publisher of the Integral UrbanHub series - Thriveable Cities, and Co Founder Integral Without Borders

Context

kind of

Extract from

Meta, Modern Understanding the phenomenology of consciousness.

Jeremy Johnson

“The “alive order” seems to be found in-between, when we make “linkings and meta-linkings.” Maria Popova affirms this wholeness poetically: “Some truths, like beauty, are best illuminated by the sidewise gleam of figuring, of meaning-making . . . facts crosshatch with other facts to shade in the nuances of a larger truth—not relativism, no, but the mightiest realism we have. We slice through the simultaneity by being everything at once.”

“The compulsion to know this new reality leads us to certain idolizations (we could also say oscillations), reaching back to retrieve, or indeed revive, certain habits of sensemaking modernity provided for us.

“Meditating on the possible forms of a future culture after modernity in her essay, “A Non-Euclidian View of California as a Cold Place to Be,” Ursula K. Le Guin writes that, “side trips and reversals are precisely what minds stuck in forward gear most need . . . knowledge is power, and we want to know what comes next, we want it all mapped out . . . I don’t think we’re ever going to get to utopia again by going forward, but only roundabout or sideways.”

“This uncanny world of hyper-objects we have entered defies categorical and compulsory mapping. There really are 'no Maps of these Territories.’ https://thesideview.co/articles/meta-modern/?fbclid=IwAR1c1OSNmo__FLjiDqDvW9ZG16o_EJFHPAOUNbZ2gDkHa3gu6Gkyzrr50Ac

The Listening Society “In The Listening Society (2017) Hanzi Freinacht writes that, “reconstruction must follow deconstruction,” and so developmental metamodernism’s project, in similar fashion to Ken Wilber’s Integral Theory, is to “erect a new grand narrative by combining all known knowledge and wisdom, well aware that it is a never ending endeavor and that the only achievable synthesis is a proto-synthesis.”

“Hanzi’s developmental metamodernism retrieves grand synthesis and systemization—albeit with many more caveats, warning labels, and complexities, taking elements from both modernist and (post) modernist thinking.

Both Integral Theory and developmental metamodernism attempt to incorporate process, complexity, and (post) modern skepticism as a kind of “safety valve” to ward against modernity’s penchant for totalizing thought— Dostoyevsky’s “euclidian mind.” Is this a sufficient response to the task of articulating the emergent ontology?”

“These schools of thought—dubbed the “emergentsia” by sociologist Brent Cooper as a constellation of different sensemaking approaches—present us with varied attempts to remix and retrieve (post) modernity and synthesize it, transcend and include, as (meta) modernity, hybridizing the collapsing ontology while anticipating a more processual, future one.”

Extract from Meta, Modern Understanding the phenomenology of consciousness. Jeremy Johnson

“Integral Theory, developmental metamodernism, Game B, the “memetic mediators” and other tribes are noble waymakers finding the latent paths not yet trodden into tomorrow.”

But what of tomorrow? ”What about the “thought we cannot explicitly think at present?” ”If we wish to render transparent the true extent of the meta-crisis, to get a clear sense of how to navigate through it, then we need to thoroughly identify the foundations of the world coming undone.

In order to navigate this space “between worlds,” we need a phenomenology of consciousness that can help us to trace, as it were, the underlying ontological “structures” of the old world, the constellations of sensemaking we have relied on up until now.

We should do this so that we can better recognize what the new world might be like—to re-constellate ourselves around that emergent foundation.”

“Although this unfolding occurred in a certain sequence, it was not a strictly linear or developmental one but discontinuous, expressing a series of gains (individuation and self-reflexivity) and losses (disenchantment and alienation).”

Extract from Meta, Modern Understanding the phenomenology of consciousness. Jeremy Johnson

Peter Doig (b. 1959) |

“To listen, we must first be present.”

“The earlier, pre-rational ontologies had their own foundations in vitalistic (magic) and imagistic (mythic) emphases. Importantly for [Jean] Gebser these previous epochs and their respective structures continued to influence the present culture, although in latent fashion.”

“How can we listen to tomorrow if we have yet to clarify what belongs to yesterday? We don’t just need new maps that order the world in the same old ways. New vision is required. New ontologies reshape the map, and reshape us.

So we should listen to the future.

“Whose voices do we hear? Which is farther from us, farther out of reach, more silent—the dead, or the unborn?”

“To listen, we must first be present.”

Le Guin

Extract from Meta, Modern Understanding the phenomenology of consciousness. Jeremy Johnson

“The knowing is only possible in the aesthetic of uncertainty . . . complexity demands a more engaged inquiry to explore the patterns that connect.”

“There is something holding all of this together, all of us together.

There is an alive order that we are within and that is within us.”

Nora Bateson

"Perhaps of even greater relevance is that the long-term sustainability of the planet is inextricably linked to the fate of our cities. We are urbanizing at an exponential rate, with more than half of the world’s population now living in urban centres.

The biggest global challenges we are facing from climate change, the environment, availability of energy and resources, social unrest, and financial markets are generated in cities, but cities are also the hubs of innovation, wealth creation, and power.

Put slightly differently, cities may well be the problem, but they are also the solution.

This strongly suggests that there is a great urgency to develop a more quantitative, predictive, computational framework that can complement the traditional, more qualitative, narrative approaches to understanding cities – a framework that can help inform today’s and tomorrow’s practitioners and policy makers.”

Geoffrey West - Santa Fe Institute

V U C A

Volatile Things change continuously. What is true today isn’t true tomorrow.

Even the nature and dynamics of change change.

Uncertain More than ever, we live with a lack of predictability and a prospect for surprise. It is impossible to predict how projects will evolve.

Complex Simple cause-and-effect chains have been replaced by complex interconnected forces and events. Interconnectedness makes all things increasingly complex.

Ambiguous You can easily find convincing but totally contradictory information for any assertion. Because of complexity and unpredictability the ubiquitous availability of information has created a mist in which it becomes increasingly difficult to find clarity.

VUCA thus most actions produce unintended consequences

Deep drivers and manifestations tetra-meshing Behaviour

Behavioural manifestation

Functional fit Social Systems

Systems manifestation

Intensions Values/Mindsets

Values/Mindsets deep drivers

Culture

Cultural deep drivers

All quad.- or Tetra-meshed

Community co creation and monitoring

"Systems theorists are fond of saying that systems theory deals with the “whole of reality” and thus it covers all the holistic bases. For example, they point out that dynamic systems theory can even be used to successfully describe the traffic patterns in large cities. And that is true—the flow patterns of the automobiles follow specific patterns that systems theory captures well.

But systems theory cannot tell you if the driver (i.e., the intentionality) of a particular automobile is motivated by ‘Red’, ‘Amber’, ‘Orange’ or ‘Green’ values [vMemes], and so on —and yet those interior domains contain the key not only to much of human existence and motivation, but to all of the feelings of sentient beings throughout the planet. If all we do is describe the traffic patterns of sentient beings —using ecology, systems theory, chaos and complexity theory — then we have indeed reduced all first-person consciousness to third-person objects, ‘its’, and artefacts: we have killed all culture and consciousness."

Ken Wilber

Thinking

Present

for the people, not with or by people

“…. they still seem to assume that the urban built environment is little more than a passive container for these interactions rather than an active determinant of their quality. If we assume that what and how we build matters, then urban planning and placemaking is better served by attending to the specifics of culture, history, and design rather than to general laws of urban development.”

Working with the Easy Half (RHQ) examples - Various

Cities are particularly vulnerable to climate change vulnerable to climate change Cities have a key role to play in addressing the global

climate change challenge.

Cities are home to more than half of the world’s population and much of the world’s industry. By 2050, more than 70% of the population – 6.4 billion people – is projected to live in urban areas. Most of the absolute growth in population is projected to occur in emerging Asia (Figure 1), although developing countries outside of Asia are estimated to make significant and increasing contributions over time.

Increasing urbanisation has significant implications for climate change; air quality; water availability and quality; land use; and waste management. Provided that the right policies are put in place, the current wave of rapid urbanisation offers an unprecedented opportunity to create sustainable, liveable and dynamic cities.

Cities are also particularly vulnerable to climate change – both because extreme weather events can be especially disruptive to complex urban systems and because so much of the world’s urban population live in low-lying coastal areas, particularly in Asia ).Vulnerability to storm surges and rising sea levels is set to increase rapidly over the coming decades, as much urban growth is concentrated in Asia.

As a result, co-benefits of climate change mitigation and adaptation are largest in cities. Exceptional opportunities exist for cities to pursue climate action in ways that generate growth, employment, increased well-being for urban dwellers and significant savings from avoided health costs

and expenditures on fossil fuels.

Because greenhouse gases accumulate rather than dissipate over time, the earth’s atmospheric temperature has been rising and will rise further, likely producing two primary phenomena over the next several decades that could have enormous consequences for natural systems and human settlements.

1. The melting of land-based ice masses could result in long-term sea level rise, potentially submerging vast amounts of coastal land.

2. Changes in global and local weather patterns and dynamics could result in substantially higher incidences of flooding, drought, wildfires, and landslides.

The Relevance Of Urban Form

Some analysis indicates that planning and urban design measures can substantially reduce the number and distance of vehicle trips by organizing human activity in com- pact communities with a range of housing types, providing reliable transit to and from employment, and placing services within easy walking distance of home.

For example, Ewing et al. (2008) found that miles driven are reduced by between 20 and 40 percent in compact urban developments compared to miles driven in the auto-dependent suburbs that have predominated in North America over the last 60 years.

While no one tool can yet address all of the desiderata identified by officials and experts, the potential to build on the strengths of existing tools is promising. Continued tool development will serve to enhance connections among various tools, create new methods of evaluating urban form and GHG emissions, and establish test cases through which new tools can be applied and refined.

An ideal tool or integrated suite of tools should have the following characteristics.

Comprehensive: able to capture the GHG contributions of all relevant sectors, including buildings and transportation, and support the consideration of additional criteria related to the economy and liveability.

Three-dimensional: grounded in the physical realities of the urban spaces they seek to model, and able to provide vivid and accurate descriptions of the consequences of future community design.

Multi-scalar: able to connect top- down (from regional to block scale) with bottom-up analysis and respond to the interactions between incremental site- scale decisions and regional and higher- level decisions on GHG emissions.

• Policy-relevant: supportive of the way policy is made and implemented, in terms that are direct and useful to decision makers.

• Iterative: capable of testing alternative scenarios in real time, including within multistakeholder decision processes and planning charrette environments, to produce results that can be evaluated rapidly and incorporated into plan modifications for improved outcomes.

• Additive: able to build on and link to existing models and related applications.

• Accessible: intelligible to a wide range of stakeholders, using a common language and interface with transparent outputs.

• Affordable: relatively inexpensive to acquire and easy to use by staff and consultants to obtain useful results.

To produce such a tool or suite of tools may appear daunting, but the need is great to support effective planning and regulatory decisions, and to set and adjust policy. We are poised to make planning and policy decisions at the international, national, state, provincial, regional, and local levels that will have potentially enormous consequences. This report can guide public officials and proponents of development projects in making better informed decisions with respect to climate change impacts, and can help tool developers and modelers identify critical needs as they design the next generation of planning support tools.

Solving the Easy Half (RHQ) examples -Various

https://vimeo.com/539815505

Rewilding City Park

ASystemic View of Life “…a biosphere on Earth is necessary, that it emerged along the arc of disequilibrium because it provides an independent channel from geochemistry to relax redox stresses, and that the universal core metabolic pathways we find todaywere the favoured and perhaps unique solutions tothe relaxationproblemin anabioticearth”

A Systemic View of Life Prof. Paul Krause PhD

The First Three Geospheres

The Lithosphere: Mantle convection converts heat energy through long-range transport into highly energetic redox disequilibria.

The Hydrosphere: Oxides of nitrogen and Sulphur may be present in relatively high concentrations. Concentration of metals depends sensitively on redox state. Primary chemistry is oxidation/reduction, acid/base, hydration/dehydration.

The Atmosphere: Small molecules principally non-metals and noble gases. Primary chemistry of excited gas-phase free radical chemistry.

The interfaces between geospheres can be concentrating centres for disequilibria and the emergence of complexity.

A Systemic View of Life - Paul Krause

www.surrey.ac.uk/people/paul-krause

The Fourth Geosphere

… a biosphere on Earth is necessary, that it emerged along the arc of disequilibrium because it provides an independent channel from geochemistry to relax redox stresses, and that the universal core metabolic pathways we find today were the favoured and perhaps unique solutions to the relaxation problem in an abiotic earth.

The Biosphere

Smith E and Morowitz H J (2016) The Origin and Nature of Life on Earth: The Emergence of the Fourth Geosphere. Cambridge, UK: Cambridge University Press.

It can be argued that the aggregate function of the biosphere is to open up new channels for high-volume, steady energy flux through covalent bond chemistry.

The main network of these pathways is metabolism.

Geochemical redox energy remains essential to some ecosystems.

But now most ecosystems rely on the more complex but higher yielding harvesting of light.

The progression away from a simple geochemistry based metabolism began with the emergence of autocatalytic self-maintenance of metabolic pathways.

Progressing to the rise of the oligomer world - increased size and componentisation led to combinatorial explosion of possibilities for maintaining the system.

Compartments or genomes make forms of individuality providing nearly identical forms of the same function that can be replicated or eliminated independently.

Self-maintenance of metabolism

The rise of an oligomer world

Emergence of individualities

The biosphere is a product of and embedded within the three other geospheres; a change in any one of the latter three geospheres will impact on the current state of the biosphere.

Processes within the biosphere can also impact on the states of the other three geospheres with the impact of plant life on the composition of the atmosphere perhaps being the most significant.

An understanding of how human society developed is emerging. With all its complexities, and pathologies, we believe it stands recognition as a fifth geosphere; the ethnosphere. Again, it has a complex of processes (legal, social, economic, industrial, political) and a suite of entities (more than just humans, but also books, works of art, music, religions, institutions).

Even harder to isolate, it is a product of and embedded within the four other geospheres; a change in any one of the latter four geospheres will impact on the current state of the ethnosphere. As with the biosphere, processes The choice of name has been motivated by the discipline of within the ethnosphere can and do impact on the ethnobiology, by which is meant engaging in “the scientific study of dynamic relationships among peoples, biota, and stability of the other four geospheres.

The embeddedness of the ethnosphere within the four environments”.

Ethnosphere

other geospheres is a critical feature. The microbiome within our gastro-intestinal tract is as important to feed and nourish as that within the soil that grows our food, and both in turn can sustain our physical and mental health.

Equally, the natural world around us nourishes our physical, mental and spiritual health, as well as providing inspiration for our art, music and literature.

There is a common presumption that any name that begins with “ethno” refers to a study of “other” peoples, populations, and societies, but this is incorrect; “ethno” simply refers to culture/people. Literally the word means ‘nation’. The etymology of the word refers to nation, not in patriotic sense, but in the sense of tradition, practices, and overall culture of the people. So, in a way it refers to people together with their ‘lives’.

Ethnospher e

The biosphere is a product of and embedded within the three other geospheres; a change in any one of the latter three geospheres will impact on the current state of the biosphere.

Processes within the biosphere can also impact on the states of the other three geospheres with the impact of plant life on the composition of the atmosphere perhaps being the most significant.

The embeddedness of the ethnosphere within the four other geospheres is a critical feature. The microbiome within our gastro-intestinal tract is as important to feed and nourish as that within the soil that grows our food, and both in turn can sustain our physical and mental health.

Equally, the natural world around us nourishes our physical, mental and spiritual health, as well as providing inspiration for our art, music and literature.

An understanding of how human society developed is emerging. With all its complexities, and pathologies, we believe it stands recognition as a fifth geosphere; the ethnosphere. Again, it has a complex of processes (legal, social, economic, industrial, political) and a suite of entities (more than just humans, but also books, works of art, music, religions, institutions).

Even harder to isolate, it is a product of and embedded within the four other geospheres; a change in any one of the latter four geospheres will impact on the current state of the ethnosphere. As with the biosphere, processes within the ethnosphere can and do impact on the stability of the other four geospheres.

The choice of name has been motivated by the discipline of ethnobiology, by which is meant engaging in “the scientific study of dynamic relationships among peoples, biota, and environments”.

There is a common presumption that any name that begins with “ethno” refers to a study of “other” peoples, populations, and societies, but this is incorrect; “ethno” simply refers to culture/people.

Literally the word means ‘nation’. The etymology of the word refers to nation, not in patriotic sense, but in the sense of tradition, practices, and overall culture of the people. So, in a way it refers to people together with their ‘lives’.

Embeddedness

By working with natural processes, we can put carbon back into the soil (zero tillage, continuous cover, allowing crop residues to break down naturally) This stimulates the microbiome in the soil, enhances the structure of the soil and the recycling of nutrients: • Reducing (even eliminating, in some cases) the use of carbon intensive fuel, fertilisers, pesticides and herbicides • Prevents nitrogen and other pollutants entering water systems • Sequesters carbon • Eliminates soil erosion • Increases resilience against drought • Reduces flood risk • Enhances biodiversity (actually, it is the enhancement of biodiversity that leads to these other benefits)

The colon, for example, contains the highest microbial density recorded in any habitat on Earth: • They benefit us by fermenting dietary fibre into short chain fatty acids that enhance immune responses and aid in the synthesis of vitamins B and K • In contrast, dysregulation of the gut flora has been correlated with a host of inflammatory and autoimmune conditions • A diet built around foods sourced from biodiverse environments helps to build and strengthen the human microbiome

Understanding the 'Natural” World'

Outside of agriculture, the “natural” world provides us with vitally important “ecosystem services”: pollution reduction, water management, pollination, water quality, carbon sequestration, amenity, health and wellbeing, and many more • There are few true wilderness areas, most “natural” areas have evolved through interactions between humans and the landscape over millennia • One side-effect of the industrial revolution of the 19th Century and the steady move to service-based economies during the late 20th Century has been our disconnect with nature and a progressive deterioration of these natural spaces - sometimes a catastrophic deterioration • Deeper understanding of if, when and how to intervene to maintain the quality of these areas is still needed Ancient woodlands, for example, have in most cases in England, been managed for extraction of firewood and timber.

But this was done in a sustainable way so that now most woodland plants and insects need some level of light to survive.

This can be provided by reinstating traditional management practices, which also retain the trees in an early growth phase that is when their carbon sequestration is at a maximum.

Harvested wood products can be used in turn to sequester carbon and recover degraded soils of parks and gardens, sports fields and around urban trees.

Carbon is not the enemy

Every landscape contains a mixture of: • Fugitive Carbon - carbon in the wrong place (mostly in the atmosphere) • Living Carbon: Carbon that is embodied in the natural processes of life • Durable carbon: Carbon that is in a “recalcitrant” form (coal, charcoal, biochar, oil, before we convert them into fugitive carbon) or in a form that has been converted into a durable good (trees for building, for example) Pyrolysis plants can convert wood chip and waste material into biochar and generate energy.

Carbon in biochar is in recalcitrant form and will stay in soil for possibly thousands of years. When added to soil, if inoculated correctly, it can act as a slow release fertiliser and stimulate microbial life. Ecological engineering brought into the City can stimulate biodiversity and human health - recovering both the biosphere and the ethnosphere.

“let us be the ones that dance through your dreams” “…finding the latent paths not yet trodden into tomorrow.”

“In finding the world as we do, we forget all we did to find it as such, and when we are reminded of it in retracing our steps back to indicators, we find little more than a mirror-to- mirror image of ourselves and the world.

In contrast with what is commonly assumed, a description, when carefully inspected, reveals the properties of the observer. We observers, distinguish ourselves precisely by distinguishing what we apparently are not, the world."

Spencer Brown

Dancing in our Dreams

Thinking

with & by communities

Integral

beyond AQAL & SDi

Working with the Whole (AQAL) Various

Cities Are Gaia’s ReGeneration Hubs

Marilyn Hamilton PhD

Alex Grey

Why Must Cities Act as Climate Responders?

Cities today…

• Occupy 2.6% of earth’s crust • Home to >50% of the population (+32% by 2050) • Generate > 80% of the GDPs • Use 75% of all natural resources • Evolving faster than any point in history

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Cities Can Be Earth Re-Booters Incubators that transform ineffective climate politics into effective Schools for Regeneration across the Planet.

Hubs of ReGeneration For Gaia design policies that align a healthy inner climate of mindsets and cultures to enable the healthy outer climate of environmental and social justices. serve all life on the planet by implementing circular economies serve multiple generations Image Source: https://ccls.be.uw.edu/2014/10/04/growing-urbanism-an-evolutionary-urban-ecology-in-cascadia/

As cities develop, they tend to become increasingly: Supportive of a variety of expressions of diversity, traits & behavior (UR actions) Empowering of learning, development & change for personal intentions (UL thinking, learning) Economically inter and intra-connected, therefore increasingly effective and efficient (LR productivity) Enabling of mutuality thus broadening moral, cultural and relationship spans (LL relationships) Generative, Renewing and Innovative Respectful of a longer decision time horizon Consider decisions impact a longer time span Able to act locally with an awareness of larger spatial horizons Impactful of a larger and more spatially distributed population Inter-connected in their capacities Intra-connected in their contributions to global wellbeing

Integral City ReGeneration Hubs Leadership to Restore Natural Ecosystems Inside City & Surrounding EcoRegions Integral City Schools for Regeneration

OO SH ER OV

water

food

en er gy

health LL TFA OR SH

netw orks

u ho

u ed

g sin

er y nd ilt ge qua e

n tio ca

income & work peace & justice social equity

political voice

T

Master Code of Care for Planet, Place, People and Person • links contexts, capacities and collaborations • transforms cities into a planetary meshwork of Gaia’s ReGeneration Hubs.

ReGeneration Hubs Engage 4 Voices for Climate Not just as Mayors and Civic Managers, but also, Business/Innovators, the 3rd Sector and especially Citizens

C I T Y

Humanity Rising

Use Doughnut Economics Dashboards Track Ecological Constraints & Social Justice

Adapted from Doughnut Diagram, designed by Natalie Horberg

Outer Ecological Ceiling Rockstrom et al

Inner Social Foundation SDG

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Now is time for Integral City Voices to Act As ReGeneration Teams of First Responders to Serve Until 7th Generation Download Links www.integralcity.com Humanity Rising Global Regeneration Summit COP 26 Day 8: https://www.youtube.com/watch?v=HE6gtsb8zqc 3 Links to FREE Urban Hub 20: https://integralcity.com/2020/04/14/news-flash-urban-hub-20-accelerating-city-change-in-a-vuca-world/ Free Mighty Network with Nest City: https://integral-nest-city.mn.co/members World Unity Week 2021, June 19-26, 2021 https://worldunityweek.org/ Beyond Smart Online: https://www.ubiquityuniversity.org/courses/beyond-smart/ Beyond Resilient Online: https://www.ubiquityuniversity.org/courses/beyond-resilient-integral-city-inquiry-action-and-impact/ MRA Master in Regenerative Action: https://www.ubiquityuniversity.org/courses/mra-masters-in-regenerative-action/ Integral City Reflective Organ Newsletter September Equinox 2021: Code Red for Regenerative Action Blog Links for Thought Experiment: Integral City, Doughnut, Spiral Dynamics: 5+ Ways to Regenerate our Cities with Doughnut Economics Integral City Thought Experiment 1: Exploring Doughnut Economics & Spiral Dynamics

“A city is more than a place in space, it is a drama in time” Patrick Geddes

Integral City Maps Restory Human Systems & Climate Change

Marilyn Hamilton PhD

Alex Grey

How do the 5 Integral City Maps make visible the wholeness of the human hive, when we consider Climate Change?

Each of the maps gives us different perspectives to view the patterns of wholeness – through stories.

The Integral City maps reveal the consciousness and culture changes that other City systems neglect – or like Doughnut Economics depend on to realize All Quadrants All Levels (AQAL) development that brings human systems back into balance with all living systems.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Map 1 is a Set of Climate Change Mirrors Map 1 tells us the story of climate through the lenses of Self, Others, Places and Planet. We can see mirrored back to us stories about each Quadrant.

Map 1 is used by Doughnut Economist, Kate Raworth to explain how local and global, social and ecological perspectives contribute to the economy.

Integral City Map 1: 4 Climate Change Mirrors • In the Upper Left Subjective • mirror we sense our personal inner climate. We notice we need to grow inner resources to help us counter fears, worries even guilt as an individual willing to learn about climate change but not knowing where to start.

In the Upper Right Objective mirror we see our personal outer climate. We realize that we need bio-physical resilience in the face of changing life conditions that threaten our traditional and modern ways of life. We can see the dried earth, smell fires burning, taste thirst from water loss, hear winds from fierce tornados, feel sand across our faces and choke from air pollution.

• • In the Lower Left Intersubjective mirror we view our collective inner climate. We connect to our visions, values, rituals, cultures, songs and ways of expression.

We long to comfort our family and friends as we face unexpected changes from wars, famine, drought and strangers in our midst.

In the Lower Right Interobjective mirror we recognize ourselves responding to our collective outer climate. We call together workers, supervisors, experts to examine our infrastructure and count the resources that will enable our cities to operate under life conditions changing faster than we feel able to keep up.

Map 2 is a Telescope of Climate Stories Through the telescopic view of Map 2 we can see in action, the climate as an interactive, interconnective, living phenomenon of life on earth. It is the map where we can see the impact of climate from the smallest part of our human selves to the largest impact of our human endeavours.

We can appreciate that climate has been and remains a major trigger in human life and history. And now that we can gain the overview from our telescope – it is clear that the number of humans alive on the earth now triggers climate change. This Map 2 reminds us of the gift of life and our responsibility to the living planet which has evolved us.

Integral City Map 2: An Overview of Climate Stories • Map 2 shows us the largest scale • When we peer into any one of human systems is the planet of the cities represented by itself – and as we peer into its Map 2, we can see a whole depths, we can see the weather ecology designed just for systems swirling around the people. We notice how earth. human evolution has produced the infrastructures, • As we look closer we can see the cultures, behaviours and marks of mighty ecoregions – like emotions that we glimpsed the Sahara desert stretching through the mirrors of Map across Africa, the Andes 1. But we also see in the marching down the west coast of cities the evolution of South America, the rich lands of community parks, work Cascadia along the Pacific shore places, neighbourhoods, of North America, the continent families and individuals. of Australia, and the mighty tundra of Siberia. Each ecoregion resonates a different story of how the cities in their area impact their wellbeing and flow of resources (e.g. in the circular and non-circular economies that Doughnut Economics tracks) as climate changes and the cities change the climate.

Map 3 Shows Gaia is an Ecological Holographer We discover in Map 3 a view of the Fractal Patterns that climate influences at all scales of human systems.

Map 3 reveals the ecology of the human system. Map 3 is like putting on a Virtual Reality apparatus, that enables us to watch how an individual develops from conception to fully realized adult human leader.

We see through our micro-meso-macro scope how such individuals find one another when they set out on a journey of learning to perform at the highest potential. In high performance cohorts and families they generate intentions, goals, practices and strategies to change the ecologies in which they are naturally embedded.

Integral City Map 3: Humans Impact City Ecosystems • When fully developed individuals and high performance teams interact with their workplaces, they influence many other people, relationships, associations, results and impacts.

These highly developed performers can become the climate-aware consciences of every group they belong to – and thus the agents of positively empowered climate changers.

•

Map 3 shows how humans who are awake to their responsibility to change can impact ecosystems at the scale of the whole city. Their behaviours of acting in accord with thriving systems (as Doughnut Economics proposes) influences climate change and thus changes whole systems at the scale of the city.

• In fact, when we look back at Map 2, we can see that Map 3 adds into the telescope of human systems, the developmental levels that enable more and more complex responses, that can zoom in and out from the micro to the meso to the macro scale of city life.

•

And thus we appreciate the magic of Holographic design that Gaia embeds in her creations – including human systems at the city scale.

Map 4 Organically Patterns Human Systems Climate Changers • Integral City Map 4 draws back from the patterns of individual agency and embraces the systems of human complexity – the organizations that humans have created for collective action.

• Born into a world in balance with itself, the organizational forms of family hearth, clan gathering and dominator hierarchies co-existed with the life conditions of their ecoregions. Humans were able to supply their needs from the bounty of the land.

• The very success of these organizational forms, evolved development paths that lead to agricultural exploitation and bureaucratic oversight. Humans began the slippery slide into times when human demands started to exceed the capacity for natural resources in proximate ecoregions to supply human wants. At the same time, the life conditions of plenty enabled the emergence of innovation, invention and industry that not only exploited the availability of natural resources, but produced wastes, air, soil and water pollution and damaged the fabric of the earth.

Integral City Map 4: Human Systems as Climate Changers • As industrial production was applied • Map 4 is potentially a joyous map of not only to the manufacture of goods Nature’s capacity to evolve ever more and infrastructures, it was also applied elegant and complex systems – but it to the mining, deforestation, fishing also reveals the journey that humans and extrapolation of the planet’s must now take to transcend, include essential elements. and recalibrate human complexity in order to re-balance human • With the technology to exploit earth organization with Nature’s living resources, came the technology to organs. measure and view the damage on all the scales we explored in Maps 1, 2 • If we want to replace the story of and 3. Both from the microscope climate disasters embedded in Map looking at biological insights and the 4, we must retell the story of human telescope trained back on earth from dignities represented in Map 4. We space, we could see the impact must be able to proudly show how humans were having on every natural Map 4 is the story of Planetary system. And we could see the Organizations that serve as complex influence of the organizational systems adaptive systems. impacting the very climate that embraced the planet.

To recalibrate Map 4, we must ask difficult questions.

How can disasters be regenerated as dignities?

• How do our External Structures correlate with Internal Structures? How do we need one to hold the other?

• Within each structure how do we recalibrate the 4 Voices (Citizens, Civic Managers, rd Business/Innovators, 3 Sector/Civil Society) to match relevant life conditions? What does each Voice have to say about Climate? What role do organizational worldviews and their resulting actions have on climate?

• How does use of fuels/energy impact the climate and the planet? How have we transmuted with our fuel systems from biological to animal to fossil fuel to renewable energy as the ways we power our human organizations?

• How do cities act as Complex Adaptive Systems with all organizational types embedded in them?

• How can organizations contribute regeneration of human systems?

to

the

• What would happen if we found the “right size” of cities? (Is it the Sweet Spot of Mark McCaffrey in the Power of 10; namely 50k to 100k)?

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Map 5: Century of Awakening: City/Regions Redeem Anthropocene Integral City Map 5: Evolutionary Impulse Wakes Up City • In the 21st century the Evolutionary • In early-mid-century, awakening emerged Impulse intensified the wake-up call of spontaneously across the world, through a human systems in the city. Rapidly, myriad of voices, places and actions. At first it unresolved disasters of era-change was difficult to notice that these insights and gathered momentum, initiating conflict, discoveries grew from the same roots – the disease and dissonance at a global scale.

Evolutionary Impulse itself. But soon people By 2020, the Anthropocene Century of the could see the gifts of aliveness in Beauty, City resounded with cries for Peace and Goodness and Truth were qualities Unity across the planet. Then the experienced both uniquely and by all as pandemic hit – shattering many universal patterns and archetypes. assumptions of species’ entitlement into • Some dared to suggest that Gaia – the living shards of disconnection.

Earth — was evolving humans to be her • Pressures for remedies, rescues, Reflective Organ System, made up of Cities as responses and resolutions demanded new Organs; Organizations as Organelles; and relationships, integrated understandings, individuals as Cells. She needed this living whole world views and new cosmologies. system to evolve and align with all her other Caring people longed not for a new planetary systems. technology, but for a common language • Thus, a kind of new sacred and scientific myth to share compassion, love and kindness. of Life emerged. Suddenly we could see that • Away from the feeding frenzy of raging the variations of human gifts and life conditions headlines, the Evolutionary Impulse all evolved from Gaia. Like Gaia, we flowed transcended the nightmare with a deep from Love as the Ground of Being, through well of integral calm. Beyond the Involution of the Whole Species to Multiple poisoned fields of technology and Variations and Generative Dualities. Through infrastructure, it regenerated nourishment Evolution we returned to the Whole in a neverfor spirit, consciousness and culture. ending flow of continuous awakening, like a Around kitchen tables, on community diamond being polished to ever-greater benches, inside places of worship and brilliance with every cycle of care. from shared gardens, emerged • We came to learn the peril of forgetting that discoveries that revealed a path to caring. we always belonged to the Whole. When we disconnected from the Whole, we caused fragmentation, incoherence, conflict and disease. We occluded the brilliance of the diamond and fragmented from Grace.

Integral City Map 5: Master Code of Care • The pandemic recalibrated the relationship of humans to all life on Earth. As humans locked down and quieted, new Voices could be heard. In response to the pandemic, cities and nations stopped 80% of air travel; limited local transportation; restricted gatherings; and simplified options for daily living. People learned that human behaviour could change in shorter time than the scientists predicted was needed to avoid climate disaster (in 2020 it was calculated as 10 years).

• It turns out that we awakened not simply to a Century of the City – but awakened the City and its Region to a Century of crystal clarity about the holographic, fractal elegance of Evolutionary Care. The Century of clarity revealed that humans have a common language of Care – care that manifests at fractal scales (just like a diamond refracts light) in service to Gaia – care for Self, Others, Places, Planet.

• With a power like the mystery of sacred crystals, we discovered the Master Code of Care revealed how Care for Self manifests Beauty; Care for Others manifests Goodness; Care for Place manifests Truth; and Care for Planet manifests Gaia’s Reflective Organ system (see Figure 2).

• Even more significantly, we are able to clarify how fragmentation blinded us and blocked the release of trauma at every scale. As we follow the path of care to remembering the Whole, we find the path to healing is marked by reconnecting cities to the land, air, water, nature and other species from which we had separated. We learn that we are not on Earth, but we are Earth. With great effort, we recalibrate disconnected fragments into regenerative living multiplicities and back to the Whole. Along the way, we learn to heal the deep traumas and regenerate human systems to serve Gaia through the Master Code of Care as her Reflective Organ System.

• When we look forward into this century, we see that the sacred caring for wholeness reveals the mysterious coherence of multiple city systems, beliefs and compassion that open wide the doors for Peace and Unity in the world.

• As we celebrate this new Century, we know it must be the Century of Gaia-Care. And we must honour the pioneers who are redeeming the destructive nature of cities and redefining the meaning of Anthropocene to signify the era when the human species matures city-regions as Gaia’s Caring System in service to all Life.

Thriving Cities Initiative

Development transformations

Tom Bailey

Create a world-view sensitive approach The mission of Thriving demands a fundamental shift in how we approach consumption, energy, life in general. It is a global framing as well as local, and planetary as well as social.

What is a world-view?

• A complex, adaptive, and contextual mental framework that defines what reality is and how it works • Informs your priorities, values, attitudes, concept of other people and defines what has meaning.

• Everything you experience is seen through this lens, and people of different world-views can experience and value the same thing very differently.

• World-view is different to personality (e.g., Meyers Brigs) or personal attributes & talents (e.g., intelligence, creativity, personability)

‘The most exciting breakthrough of the twenty-first century will occur not because of technology, but because of an expanding concept of what it means to be human.”

John Naisbitt

Where do world-views come from?

• Are formed based on life conditions and experiences and tend to develop through life. Each is a complex, adaptive, and contextual intelligence that addresses and responds to the emerging and prevailing life conditions an individual has encountered. Since people do have very different life conditions, they are hence very different world views.

• Also have tended to develop and deepen over history of humanity • Research indicates there are some common types or themes across human race today • The mindsets, behaviours, cultures and systems in the world today are in a large part determined by the prevailing world-view of those involved, hence why they’re so important for change.

What are the main world-views today?

See also Urban Hub 22 Transitions

Three main world views are dominant today, summarised in the figure below:

As described above, all world views and the systems and cultures associated with them have a vital role in a functioning modern society, and so all are important and valuable, and so all must be accommodated in a balanced way.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Each sees the world in unique ways.

Following figure gives examples and comparisons.

A detailed comparison of today’s three most common world-views:

TRADITIONAL

MODERN

POST-MODERN

Ethnic group / nation / community centric.

Global view, yet individual if focal point, and those like me.

All humans (and organisms).

Stability. Order, law and justice. Clear and enduring framework of ideas.

Material prosperity, independence, newness, excitement.

Healthy planet, equality and harmony for all people. End greed, cruelty etc. A global community by breaking down boundaries between us.

Conformist. Group belonging.

Conservative.

Individualist and rational. Risk taking, self reliance, proactive. Material world is there to use. “It’s just business…”

Communalist. Inclusive, independent, & tolerant. Harmony is best. Use systemic approaches. Material world has own value.

Values

“The right thing.” Being faithful, maintaining order and convention.

Obedience and responsibilities.

“The efficient and effective thing.” Progress, competence, success, optimism, freedom, reward hard work and success.

“The good and fair thing.” Cherish all life. Principles matter, i.e. pluralism & equality.

Values

Knowledge and truth

Truth is pre-ordained and absolute.

Only from a trusted source. Literal, black and white. Simple answers.

Truth is arrived at though empirical reductionism, & while ultimately absolute, our understanding changes.

Truth seen as partly or entirely contextual. Personal interpretations.

Feelings and intuition are helpful tools not confusion.

Knowledge and truth

Hierarchy

Rigid social hierarchy. Authority ordained. (positional)

Reference point Goal

Attitude

Significant but mobile hierarchical.

Authority earned (material)

Non-hierarchical. Authority to be regulated or even avoided.

Reference point Goal

Attitude

Hierarchy

World-view are not accidents The following image gives a rough idea of population split for main world view, with the majority of people are traditional globally. In developing countries, the proportion of traditional is higher, and in more developed countries modern and post-modern levels are higher than the global average. This is because, as mentioned above, world-view are not accidents but depend largely on life conditions.

There are many further world view categories within grouping “other”, mostly made up of “pretraditional” or “meta-modern”, however given their low prevalence they will not be considered here, however.

Some general points on world views today: • Over time trend is for growth in more recent world views at the expense of older ones • Traditional most common in most countries • Modern is currently the powerful and dominant, being system of globalised economic system, based on science and evidence.

• Post-modern has been in emergence and seen strong impact for 30 years. Some evidence of strong push back with resurgence of popularism and isolationism.

Communicating for world views

It is not a viable approach to force a preferred world view on others, or use arguments not fitting to a particular world view. Common do’s and don'ts are included below.

As can be seen above there are potential contradictions throughout that make it challenging to develop a universally accessible narrative or framing. Here are three examples: 1. Traditional would not want overstress needs of people (or nature) outside of own group/horizon – This could conflict with – Post-modern requiring that ensure inclusion of all groups and places

2. Modern don’t: Put down profit or entrepreneurship - Conflict with - Post modern yes: Focus on non-material goals and needs

3. Post Modern don’t: Demand that people step out of sink with those around them – Conflict with - Modern no: Force to be one of the heard, or to seem ordinary

Working with world views when driving for change

• World views do change slowly over time. Historically world views have tended to expand to include more of the more recently emerging world views. This is expected to continue unless there are large shocks, such as war or climate disaster. Post-modern and meta-modern are naturally focused on environmental issues and so over time this is expected to be beneficial.

• However, the split of world-views is not going to change significantly enough in next 10-20 years and so must work with current split of world-views – This is the

period over which we need the shift to prevent climate breakdown, and so from point of view of ecological collapse need a strategy that works with the split of world-views we have now. Given that most high consumers are probably modern, straight away need to work at modern framing, because we don’t have time to wait, we need to change their behaviour now, so need a way of talking to blue and orange about sustainable living now. Need to work with their existing mindsets.

• At the same time cannot force systems on people, and so over the long term must also work to allow greater numbers at post-modern and meta-modern through improving life conditions - Can’t get a largescale sustained shift in fundamental systems until have sufficient change in underlying world views. This is why communism didn’t work (and actually resulted in 100m deaths), or why EU is backfiring, or Trump got into power, why backlash against climate action. We must engage with people where they are

Based on this, and the analysis above on communications, here are some potential responses from a climate point of view.

Potential responses to crisis from of climate, based on worldview

Impact of COVID-19 We keep hearing this is a moment for change, even an opportunity. For whom? Is COVID likely to lead to progress or regression on climate change? Forces at work in both directions.

COVID making harder to act

Being at threat of life, loosing work & general financial insecurity, will push people to the left of world view set, making people less open to climate action, particularly on consumption. Given scale of recession likely, impact could be for decades.

COVID making easier to act Psychological foundations of inaction being eroded. The COVID-19 crisis has some important lessons for us: 1. Society is not invulnerable…

2. But we can collaborate to respond to global challenges when we need to 3. Individuals cannot isolate from global problems…

4. But we can and do depend on those around us 5. We have been shown there are more important things than “stuff” when it’s over it won’t be fast fashion we rush out to, but to each other and to the earth we live on.

Both will be at work and so must respond to both. Mitigate regression by minimising recession through green investment just transition etc. On comm’s even more important to ensure are working with all world views. On positive ones, do best to leverage these “lessons” but from point of view of each world view

Worlds-views and Thriving Cities Initiative Where the world-views are in relation to TCI framing • TCI is a post-modern project with inherently post-modern goals, values, processes and language. Post-modern is entirely aligned, indeed TCI is a postmodern view. This is an extremely important recognition.

• Modern is main focus for action or change, to move modern to post modern: Modern world-view dominates today’s power structures, can present as fundamentally based on certain things that at odds with climate action. TCI challenges many aspects of modern world view

• Traditional can be worked with directly in a number of ways. Traditional world-view: • Doesn’t mind over arching system, will copy everyone else once a new normal defined as long as provides for stability etc.

• •

However at the moment that means focused on consumption as prevailing view is “modern” one.

Not open to global view (top half of portrait)

• Traditional will also shift to follow wider convention. Traditional typically •

Summary: There are positive elements of each world-view in how they can relate to aspects if not all of TCI aims and methods. However traditional and modern not naturally in support of TCI vision, which is essentially post-modern. However traditional and modern make up vast majority of humanity, and so must consider how to bring on board.

•

There are positive elements of each world-view in how they can relate to aspects if not all of TCI aims and methods. However traditional and modern not naturally in support of TCI vision, which is essentially post-modern. However traditional and modern make up vast majority of humanity, and so must consider how to bring on board.

•

Important because world views are not accidents, but based on wide mix of life conditions, therefore the current split is not going to change significantly during the time we have left to stop environmental disaster, therefore any global shift will need to bring along traditional and certainly modern.

Options for TCI in driving change We must create a vision of a path towards a thriving future that actually makes space for, or speaks to, the other world views. This is hard, because to do so is a post-modern project. We will need tailored approaches to each however.

The following image outlines two main approaches to driving action on thriving

Pro’s:

• Much easier • Post-modern needs direction • “leading edge” has driven huge fast change in history many times

Pro’s

Approach A: Focus on the leading edge

Approach B: Engage at all levels

Postmod

Postmod

Con’s

• Post-modern currently a “disgraced leading edge” so historical comparisons may not be relevant • Modern is directly opposed to some of these principles • Is contradicted because post-modern depends on prosperity created by a modern system creating affluence to think in global way • Post-modern is bad at incorporating other views

Traditional

Modern

Traditional

Modern

• Ultimately unavoidable if going to stop climate change because otherwise will leave out most of humanity given world views wont change in time (even less so due to COVID) • Harness the best energies of each world view together to solve problem

Con’s

TCI is left with three options, A, B or some mix of the two.

It seems inevitable that a degree of both is required.

• Much harder, require for instance engaging on only a slice of portrait, and so a reframe of TCI

Recommendations for TCI:

Develop a world view sensitive impact strategy Based on the above discussions, it is clear that TCI’s goals will not be met without being aware off and working with the predominant world views around today, especially given the majority are not naturally aligned with TCI framing. This even more important if online because won’t be able to deliver the material directly and can be accessed by multiple audience types. This is important question, are we aiming at any audience or just

Therefore, specific recommendations are: • Acknowledge TCI is a particular (and far from universal) world view in itself, being necessarily post-modern.

This is not a bad thing and is accepted as inherent to TCI, as post-modern systems, narratives, processes and language are core to TCI, and these are the processes needed to address todays’ problems. It does not mean that TCI should change track at all. It is however important to acknowledge and to create as much opportunity as possible to reach out to these other groups.

• World view appropriate narrative development – In phase 2 of TCI the development of

alternative economic narratives is a core objective. Working with worldviews will be a key element, and so recommendations are made: o Build an overall TCI narrative that which is post-modern in core content, but avoids the main big communication risks outline above, so for instance removing obvious reference to having to pioneer new challenging things (will excite modern but alienate traditional, so remove and find other ways to excite modern). A more o Create specialised world view specific TCI narratives, effectively determining a traditional, modern and post-modern focus. This can be used in specific situations or audiences. These could be combined into a narrative guide that can be used to guide messaging on the go. o Create resources that helps TCI cities and stakeholders build the most helpful narrative for their situation by helping them think through how their community sees the world (acknowledging that city staff don’t. o Not be just a new economic narrative (current framing), but also new cultural and (crucially) personal narratives. o Develop COVID recovery specific narrative that uses the COVID recovery moment to subtly encourage traditional and modern to adopt TCI post-modern approach (see below image for more

• Adaptive tool’s and processes o Can we develop versions and processes that are suitable to traditional and modern contexts? For instance, looking at how we present the portrait by focusing on local rather than global issues. o Make sure playbook of tools and actions are appropriate for use by different world-view. Use for action design and deployment at city level as part of TCI process (step 2) enabling creation of full thriving strategy o Guidance for global leadership engagement by TCI/C40, mayors and partners

• Participation and workshop/stakeholder inclusion strategy

ons – Evolving Cities

o Establish guidelines to make sure including people representing all world views in all local work. Wont always be possible to accommodate all viewpoints, but huge benefit in involving from start WorldViews - Values WorldViews - Values o identify champions and community leaders able to speak to other world-views (this particularly important for traditional) Stages - Meanings of Space & Boundaries Stages - Meanings of Space & Boundaries

Orange

Meanings Of Space & Boundaries:

Green

Meanings Of Space & Boundaries:

Areas of property which can be used to realise the Communally shared open areas used for mutual benefits of calculated risk taking – from which social development, sharing and growth, individual wealth, material gain and status can be boundaries and divisions are scorned as artificial extracted to be displayed and shown for all to see and keeping people apart as the whole community and made aware of economic influence and must share and have equal access to land and space achievement. for the common good of the everyone in the group.

No one person nor group can be dominant.

Urban Manifestations:

Urban Manifestations:

High status areas of living and working which have Open areas, rural and natural land and space with resulted from successful wealth creation, prosperous no limits to access, ownership and use as everyone displays of affluence and image – buildings and must be able to live in harmony with each other and property developments which are designed and the environment without restraints and restrictions, built to make financially successful statements with strong focus on the redistribution and sharing of any appearance more important than substance. material gains and spoils for the sustainable benefit of all.

Example COVID and general narrative recommendations for TCI:

“We fail to take responsibility, to act productively in the interest of ourselves and others. And in our attempts at a better life, we are often severely limited or thwarted by the immature and socially inept behavior of ourselves and others.

There is a great fabric of relations, behaviors and emotions, reverberating with human and animal bliss and suffering, a web of intimate and formal relations, both direct and indirect. Nasty whirlwinds of feedback cycles blow through this great multidimensional web, pulsating with hurt and degradation.

My lacking human development blocks your possible human development. My lack of understanding of you, your needs perspectives, hurts you in a million subtle ways. I become a bad lover, a bad colleague, a bad fellow citizen and human being.

We are interconnected: You cannot get away from my hurt and wounds. They will follow you all of your life—I will be your daughter’s abusive boyfriend, your belligerent neighbor from hell. And you will never grow wings because there will always be mean bosses, misunderstanding families and envious friends. And you will tell yourself that is how life must be. But it is not how life has to be.

Once you begin to be able to see the social-psychological fabric of everyday life, it becomes increasingly apparent that the fabric is relatively easy to change, to develop. Metamodern politics aims to make everyone secure at the deepest psychological level, so that we can live authentically; a byproduct of which is a sense of meaning in life and lasting happiness; a byproduct of which is kindness and an increased ability to cooperate with others; a byproduct of which is deeper freedom and better concrete results in the lives of everyone; a byproduct of which is a society less likely to collapse into a heap of atrocities.”

Hanzi Freinacht, The Listening Society: A Metamodern Guide to Politics

Interventions 'Whatever plan of action we adopt in our attempt to remake the world, our usual first step it to pin a laudatory label on what we are doing. We may call it development, cure, correction, improvement, help, or progress. We load untested conclusions onto ill-stated premises. But every intervention in an existing system is, for certain, only an intervention. We will make progress faster if we honestly call the changes “interventions” only, until an audit shows what we have actually done. Needless to say, such honesty will be resisted by most promoters of change.

The point isn’t to avoid risk or even intervention. But rather to be humble about our knowledge, or lack of it. To know when we should avoid small, immediate, and visible benefits that introduce the possibility for large (and possibly invisible) side effects. Less is more.’

Garrett Hardin writes In Filters Against Folly

A Vision Of A Thriving World Add your story

Add your story for a vision of a thriving world your story

your picture(s)

Diversity of Philosophies and Worldviews It is important to re-surface many of the essences of our ancestors’ philosophy, cosmologies & metaphysics as well as their systems for keeping the ‘world’ in balance.

This will give us much needed diversity needed to breakdown the overdominating worldviews currently bringing both social, cultural, personal and physical chaos and damage we are now suffering.

It’s time to transcend the narrow western and eastern worldviews and truly include the best ‘essences’ from ALL of our ancestral pasts and exclude our current and their worst elements.

The ongoing transcending and desecrating of ancestral pasts needs to end. (This desecration can be seen especially in SDI & AQAL stage classifications in the Lower Left Quadrant (culture) and to a degree in the Lower Right Quadrant (Social fit/Society) Dancing with the Ancestors explores a few of these and some current communities - highlighting very briefly some of these philosophies etc.. Much much further research is needed from their own perspectives and NOT with a Eurocentric eye.

What is life?

It is the flash of a firefly in the night.

It is the breath of a buffalo in the wintertime.

It is the little shadow which runs across the grass and loses itself in the sunset "Niitsitapi” (Blackfoot) proverb

Dancing with the Ancestors

Intelligence by emerging the wisdom of an African oral tradition as a way towards transforming and integrating hearts and minds.

Bringing the oral tradition of Africa into the coaching space. The stories of humanity.

Integral Africa

Liberating Holism Extract from Urban hub 21

Paddy Pampallis PhD

+

Liberating Intelligence Leadership Practice

T R A N S F O R INTEGRATION M A T I O N

Transforming Mindsets

Organisational Sustainability

Grow with Others Honour Communities Flourishing Organisations Systems/Communication Inclusive Policies Grounding Frameworks Regenerative Environments Artist: Gaia Orion

Transforming Cultures

Integral U Africa

Show Yourself Skilled Behaviour Right Action Healthy Body Embodied Practice Clean Language Energy & Vitality

Know Yourself Wake-up awareness Grow-up: Maturity Clean-up: Shadow Open-up: Intelligences Access Motivation Develop Morality

Engage Others Co-operation Co-creation Co-trust Purposeful Cultures Ethical Commitments Flourishing Relationships

All Rights Reserved ©

How do we become good Ancestors? Telling our stories on the journey to integration and transformation

Having the Conversation!

Question: what are the conversations that we need to have, now, to enable us to be and do human better? A way towards a greater sense of expansion can lie in the creation and cultivation of greater connection between each and all of us so that we can more fully comprehend that which constitutes the foundation of our relationship with all things. Next question: how then do we develop our capacity to hold such conversations? Transformative learning sits at the root of this work and developmental coaching as a technology for both individual, social and environmental transformation enables the lessening of the illusions of separation. As an inclusive approach, with the narratives of all voices adds richness to the tapestry of our collective selves. The subject object dilemma can be dismantled if we can view it as progression to dissembling constructs that constrain us. Ubuntu Botho – an essentially African philosophy of humanness … I am because we all are ... can be included in the discourse. As a transformative vehicle for social (and individual) change, Ubuntu serves as an integrating principle for integral theory (Pampallis) and the practice of having meaningful conversations while engaging the infinity dance of the ‘I’ and ‘We’.

This is turn serves to support the embodiment of a ‘whole’ way of being to self, relationship, systems and our environment as we cultivate our fuller ‘range’ of being fully alive in, and to, all that is.

What does it take to become fully human?

Sawubona

(Sa-woo-bo-nah) ‘Hello’

“I see YOU. I also see ALL that you are, And All that you represent…

When I look closely, I can see myself in you…”

Sikhona I am here! Through my lens I see you.

Embracing Deep Empathy

The necessary inclusion of approaches beyond the partial and limited view of the west are essential and critical. Dismantling a colonised, industrial and traditional education, which has a largely dominant view of consciousness as a property of the mind that is aware of itself, further limits us as in connection and as contributing to an evolving earth (Kosmos) and our humanity.

Consciousness is better served when viewed as a living aspect of our interconnectedness with all parts of the self, our environment and with others in physical, non-physical, and transpersonal ways. The ruptures in connection to the earth, to universal mother, to goddess, to spirit leaves us still grappling with ways to live together as a species given our human condition.

Our dissociated ways have created deep perversions of the good, the beautiful and the true (Plato). Healing the paradoxical nature of unity- indiversity with its grave splits and separations that arise in bio/psycho/socio/politico/eco streams of expression - individually and collectively -have consequences that rip into manufactured expressions of life creating the current conditions of stress and dis-ease. Connection needs to happen for collaboration to take form. From a stage perspective, excluding the wisdom of each takes us further away from integration while the more disconnected impulses continue to surface in a predominantly red (Spiral Dynamics) expression of self-centricity with a burden on the implicate order of things.

The laws and groupings of blue stage theory, has served a limited frame of the over-achieving orange strategies. These have collapsed into narcissistic ways of being and the fall back to cluster in factionalism, first tier tribalism and concrete materialism where opportunism is lauded for the wrong reasons. In the earlier stages and concrete states of mind, responsibility is lifted from a positive agency and the feminine grounding in each stage is subsumed by power in the halls of stage underbellies. At the same time, the more complex demands of making sense of our current world envisioning a future, continue to feed a disconnect fueled by distraction and mindless desensitisation.

Challenges to the call to’ include and transcend’ has meant that we have not yet become that which we could be. Our indigenous wisdom has been relegated to the non-rational in a pejorative way rather than as an essence of being. Dissociation has created massive cracks in our social fabric and connectivity within this cloth of life. There is a call to grace and gratitude, to humility and holism with our earth and all beings that go beyond the illusions we have created and the conversations for truth need to become core to our educational foundations for growing up.

The western male and shadow masculine dominated exclusions need to be engaged more in a massive journey of cleaning up go and letting go. It needs the philosophical, psychological and spiritual inclusion of all cultures as an embodied experience and an African wisdom contribution is necessary without collapsing the distinctions into narrow categories. To describe things as African it is important to hold that there are many different peoples within the meta-collective view of this continent, and each of these groupings has its own particular nature. Currently the world is awash with headlines of the many fractures based on false distinctions of race, creed, colour and geography. We are currently brought to an edge: one that could be evolutionary or one that could be that of extinction. Is there a middle way…?

An over-reliance on linearity, cause and effect, and rationalisation has privileged competition, difference, and polarisation, through colonialising mindsets, as a pervasive enslavement of holding knowledge in the realms of the current, but failing, enclaves of power. Conversely, the process and powers of the non-material realm are recognised in most of the non-Western world where people ‘think, not only with their minds but with their hearts” (Setiloane, 1985). In South Africa, a ngaka or Inyanga – (diviner) is aware of and uses the life-force radiated by each living person or thing which affects others it comes in contact with. Through this, one is able to make contact with one’s ancestors and access a wisdom beyond a physical knowing of the living.

Divining material is from Mother Earth, and includes shaking and blowing on them with the breath. The breath remains critical in the current narrative of our day, where the ultimate statement of #I can’t breathe (George Floyd) has torn into our psyche as an agonising shockwave to that which we are disconnected from. Covid-19 virus may well be restructuring our DNA but it has been labelled as an enemy there to attack our lungs; the world’s pollution levels strangle the air from the lungs of all and deforestation attacks the lungs this earth; we are out of breath from our relentless pursuit of the ‘dream’. The ultimate polarity of the in-breathe and the out-breathe as a life force for driving attention to the realisation that, as in the East, to be in flow and union with – not rebellion against – is the fundamental law of the universe (Tao).

The time is now …

The stories of transformative development, growth and consciousness have been documented over an 18-year-old journey with students of Integral U Practiceâ. A deep dive through a 15 month process allows a deep unfolding.

Experiential learning, research, assessments and application into a cross-section of industry, including international corporates & NGO’s, government, higher education, health, and communities across southern Africa lay testament to a gradual releasing of narrow worldviews.

The essential question of how to be more fully human-inthe-world, when so much creates massive division between an ‘us’ and ’them’ within a backdrop of absolutism and dogmatism, is one of the greatest challenges facing us more now than ever and that new consciousness needs many technologies to penetrate (positive masculine) through to the sacred womb.

An African inclusivity approach to transformative learning and development has been incorporated in the skillful conversations of ‘transformative coaching’ that traverse a range of topics and purpose. The author suggests that coaching per se has taken traction in the world as a response of the human soul to find connection in a flat world of dehumanization and objectification in the service of profit for a few.

A large desire to find a different way in the work and world space by bringing healing and consciousness to leaders and people. Research in 2003 led to a re-orientation of the quadrant dynamics of Wilber’s Integral Theory through what has become the Integral+ U Practice of Leadership and CoachingÒ (Pampallis 2003-20).

Integral U Africa Process for Transformation This re-orientation has been grounded by the actual practice in the field over decades for many. The Integral U process includes the:

EXTERIOR

I N D I V I D U A L

C O L L E C T I V E

V E R T H O R I ZIO N T A L C A L

I am

We are INTERIOR

Integral+ U Practice of Leadership & Coaching™

1. The U has been a process used by shamans and healers as part of a hero’s journey (Campbell) and there was a glaring need for a dynamic process to accompany the rational and masculine stasis of the AQAL map through exploration of experience that engages a fluid and feminine nature to take one through the unique territories of story.

2. The deep wisdom of process that expresses the dynamics and natural flow of life can take one through descendent and ascendant processes to integrate. Freud’s Iceberg theory of ego development is included here as it refers to the unconscious, sub- and pre-conscious functions of the id, ego and super-ego. The ego development work has continued through developmental theories and is expanding.

3. Topographically, mother Africa’s positioning on the current maps of the world needs deconstruction at many levels. By embracing a more collective way of being, and the wisdom of the feminine aspects of our consciousness back into the ‘whole’ story and as distinct from a single story. (Chimamanda Adichie) 4. A possible antidote for the patriarchal discourse is to keep ‘sight’ of the womb – the U of the uterus – as the base for cradling the necessary connection to creativity, to source, to generativity, in relationship and communion as part of co-sensing, co-creating, cobeing. In this way – the individual and collective shifts are interwoven, and we can learn better to connect. The I and We as enfoldment. The great womb of humanity as essential to rebirth: Big Womb concept!

5. The image of the calabash with the spear brings in both feminine and masculine qualities as an inclusive whole. The U mapping of lifelong journey’s provide the activation of various acupuncture points for intervention while accessing the many individual parts of that whole.

Umntu Ngumntu Ngabanye Abantu – I am because we are (Xhosa) Change, as a constant, requires either a shockwave or an intentional and conscious transformative process for individual and collective growth along both horizontal and vertical lines of development, for the nature of how things form to trans-form. The use of skilled conversation as a window into the soul of a human being in relationship with their storied self, enables subtle realms of being-ness to emerge. Through the dialogic nature of questioning what it is to be, a sharing of concerns towards deeper and wider meaning and purpose lie at the feet of deep listening. This goes beyond reason and the barriers of language to facilitating the drop in constructed boundaries of relating to self, other, community, the earth and all that is. In this place: connection happens.

Oral traditions pass on wisdom and the shared stories across the landscapes of place, time and people. The conversational nature of our reality assesses the relationship between oppositions and the interconnectedness of networks with reality. From the Egyptian concept of 'ma‘at’ – truth, justice – or that which is right – through to the cosmologies and philosophies of the Akan, Dogan and Sere, to the horn of Africa and to the Khoi San of the Southern Africa, the deep sense of ‘personhood’ is bound with humanistic ethics aimed at improving social functioning and human flourishing .

The age of reason and multiple regressions into massive –isms, that have been so dominant and have not served the idea of a dynamic principle behind the beingness of an us. Too much in the we can also collapse the I which has its life. “To be, is the ontological basis for the ensuing tension between -ness and -ism. This tension arises as soon as we attempt to construct social reality on the preposition that there is radical difference between –ness and – ism.” (M. Ramose).

Ubuntu is ontologically viewed as ‘–ness’ and is an essential organising principle for the African people. Imperative to this is that to be human is to recognise the humanity of another. Up to now, parts of our wholeness have been privileged over others (reason over heart) and a massive evolutionary process that can go beyond differentiation to a space of re-differentiation across multiple intelligences at later stage capacity, is critical. We, as a human race, have not yet mastered this and our horizons are moving in. The conversation for been truly seen, supports this.

Integral+ U Quadrant Map Ubuntu-Integral Systems and Laws

Ubuntu-Integral Behaviours • •

• •

Deep connection to body/heart Skills and Performances that serve the greater good and demonstrate grounded-ness in Ubuntu…

Lets dance…

Deep connection to mother earth/Africa Regulations, policies and rules governing Ubuntu behaviours and shaping Ubuntu ways of being.

Codes of our dance… know it.

We are being… (because this is what makes us,

I am being… (because we are…)

us).

I am because We are Ubuntu-Integral Conscious Personal Intentions (Motives) & Values & Beliefs • •

…Awareness: Its about the sacredness of self in the Ubuntu context.

My individual drive and will-power is already infused with the inherent interconnectedness of everything around me. I am the embodiment, and the personal expression and manifestation, of what is essentially collective…

I am

(because we are…) the dance.

Ubuntu-Integral Conscious Culture and Collective Values and Beliefs

The source.

• Ubuntu Values emerge from the Collective -where it all starts.

• Home Ground of Ubuntu Integral Values (UIV).

• We have a common song/sound we all must dance to in order to live meaningful lives – TOGETHER.

We are… (because this is who we are).

Journey of Wholeness

INTEGRAL U-buntu AFRICA Kosmos

artist: nic pampallis

Way of Being & Becoming

Ground

Leadership & Coaching for Social Change

Through the journey of consciousness as an intentional practice of letting go while also including and transcending, we can break down the splits and schisms of separation to come closer to oneness.

The individual conversations cannot be seen in isolation of the whole and as such are deeply transformative to the social constructs of a culture and collective way of being.

In liberating intelligence, the necessary availability and capacities work for positive change in self, through, and with, others.

From the ground of our rootedness to differentiation and opportunity to see beyond the now, the human story is transformed and evolves with greater connection to mind, body, soul, the planet and Kosmos.

P. Pampallis 2002-2020

in search of meaning

Blackfoot Metaphysis

Various

Blackfoot Ways of Knowing is a journey into the heart and soul of Blackfoot culture. In sharing her personal story of "coming home" to reclaim her identity within that culture, Betty Bastien offers us a gateway into traditional Blackfoot ways of understanding and experiencing the world. As a scholar and researcher, Bastien is also able to place Blackfoot tradition within the context of knowledge building among indigenous peoples generally, and within a historical context of precarious survival amid colonial displacement and cultural genocide.

In mapping her own process of coming to know, Bastien stresses the recovery of the Blackfoot language and of the Blackfoot notions of reciprocal responsibilities and interdependence.

For the Siksikaitsitapi, knowledge is experiential, participatory, and ultimately sacred, rather than objective and inert. Rekindling traditional ways of knowing is essential if First Nations people in Canada are to heal and rebuild their communities and cultures. By sharing what she has learned, Betty Bastien hopes to ensure that the next generation of First Nations people will enjoy a future of hope and peace

Niitsitapi Metaphysics/Philosophy All societies work to instil in younger generations a cultural metaphysic that includes key concepts, customs, practices and social values for the survival and continuation of the society.

But is the dominant western academic cultural metaphysic still serving our needs? …. will explore this question by comparing western academic metaphysics to an alternative one: a Blackfoot cultural metaphysic that has developed from unique relationships to land, the ecosystem and the observable cosmos over a thousand generations in the northern plains.

Blackfoot Legends of the Cosmos with Rebecca Many Grey Horses https://www.galtmuseum.com/articles/blackfoot-legends-of-thecosmos

https://www.youtube.com/watch?v=o_txPA8CiA4

http://www.fourdirectionsteachings.com/transcrip ts/blackfoot.html#5

http://www.fourdirectionsteachings.com/transcrip ts/blackfoot.html#5

http://www.fourdirectionsteachings.com/transcripts/blackfoot.html#5

"Life can be like a dream; if so, one wonders whether it is by living that we dream or by dreaming that we live."

West African proverb

in search of meaning

African & Yoruba Philosophy Various

Life is fundamentally a process of perpetual and mutual communication "Life is fundamentally a process of perpetual and mutual communication; and to communicate is to emit and to receive waves and radiations (minika ye minienie). This process of, receiving and releasing or passing them on (tambula ye tambikisa) is the key to human beings game of survival. A person is perpetually bathed by radiations' weight, (zitu kia minienie).

The weight (zitu/demo) of radiations may have a negative as well as positive impact on any tiny being, for example a person who represents the most vibrating: "kolo" (knot) of relationships." "The following expressions are very common among the Bantu, in general, and among the Kongo in particular, which prove to us the antiquity of these concepts in the African continent; Our businesses are waved/shaken; our health is waved/shaken; what we possess is waved/shaken; the communities are waved/shaken: Where are these (negative) waves coming from (Salu bieto bieti nikunwa; mavimpi nikunwa; biltuvwidi nikunwa; makanda nikunwa: Kwe kutukanga minika miami)?"

"For the Bantu, a person lives and moves within an ocean of waves/radiations. One is sensitive or immune to them.

To be sensitive to waves is to be able to react negatively or positively to those waves/forces. But to be immune to surrounding waves/forces, is to be less reactive to them or not at all. These differences account for varying degrees in the process of knowing/learning among individuals" People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

tându kiatewa ngana There is no creation outside of people.

Pretended individual creation, according to Köngo thought, is a lie and a social crime: cations are collective works, because they are people's accumulated thoughts [Mpângulu mayindu mantotikisa]. In other words, they germinate from collective ideas.

Notice here that the period in which proverbs were created [tându kiatewa ngana], is a broad historical period that transpires before colonization; a period in which the African Mûntu was able to think and create freely.

There is a huge split between that period and the present time in Africa.

The present Africa "swims" within a period without "nana," (principles, theories, concepts or systems), "ngana, this is a period of the oppressed man, i.e., the man without a brain, a brainwashed man.

This is the suffering Africa, because it goes against, autocritique and collective dialectics Intungasani ye kinzônzi], its own concepts.

Proverbs Proverbs for one main reason, in any African context, are regarded as the warehouse of the ancient African wisdom.

They are very meaningful by themselves, and paramount in historical, philosophical, legal, religious and theoretical information about African schools of human knowledge.

African youths and modern scholars must dig deeply for that knowledge if they wish to develop new theories about the development of modern Africa according to its realities.

It is not a degradation to our young scholars if they do have some time to spend at our griots' feet to be "fed" by the past experience [nkumal], our cultural heritage [fwa dia lusânsu Iwèto].

In other words, for the Yoruba, a crime is the result of an internal psychological state carried by an individual since his childhood, mainly accumulated during the period of growth when the child acquires social patterns.

That state is given to him by his cultural, social, cultural, physical, and systematic environment physical, within which he is bathed by negative as well as positive waves/radiations [minika/minienie] In other words, they germinate from collective ideas. Notice here that the period in which proverbs were created [tându kiatewa ngana], is a broad historical period that transpires before colonization; a period in which the African Mûntu was able to think and create freely.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

in search of meaning Other World Philosophies

Various

Some other ancestorial no Eurocentric philosophies and metaphysical ideas to explore to add to the diversity of the area and density of interaction:

Australian Aboriginals/First Nations: Dreamtime/Dreaming

Aboriginal Australians' oral tradition and spiritual values build on reverence for the land and on a belief in the Dreamtime, or Dreaming. The Dreaming is considered to be both the ancient time of creation and the present-day reality of Dreaming.

It describes the Aboriginal cosmology, and includes the ancestral stories about the supernatural creator-beings and how they created places.

Each story can be called a "Dreaming", with the whole continent crisscrossed by Dreamings or ancestral tracks, also represented by song-lines.

Japanese: Zen, Shinto

The most distinguishing feature of this school of the Buddha-Way is its contention that wisdom, accompanied by compassion, is expressed in the everyday lifeworld when associating with one’s self, other people, and nature.

The everyday lifeworld for most people is an evanescent transforming stage in which living is consumed, philosophically speaking, by an eitheror, ego-logical, dualistic paradigm of thinking with its attendant psychological states such as stress and anxiety.

Zen demands an overcoming of this paradigm in practice by achieving a holistic and nondualistic perspective in cognition, so that the Zen practitioner can celebrate, with stillness of mind, a life directed toward the concrete thing-events of everyday life and nature.

For this reason, the Zen practitioner is required to embody freedom expressive of the original human nature, called “buddha-nature.”

People do not perceive worlds but enact them.

Different mindsets bring forth different worlds.

Indian: Vedanta, Hinduism, Sikhism, Buddhism, Jainism, Zoroastrianism, . ….

Metaphysics Vedanta philosophies discuss three fundamental metaphysical categories and the relations between the three.

1. Brahman or Ishvara: the ultimate reality; 2. Ātman or Jivātman: the individual soul, self; 3. Prakriti/Jagat: the empirical world, ever-changing physical universe, body and matter

Tibetan: Buddhism, Bon, ….

Being overwhelmingly Buddhist in nature, Tibetan philosophy has a soteriological aim; one engages in philosophical investigation not only to gain an understanding of the world, but so that such an understanding can aid in eliminating suffering.

For Buddhists, all human suffering arises from misunderstanding the nature of the world; through study and philosophical reflection one can come to have a better grasp of the nature of reality —particularly of suffering and its causes.

When one understands this, one can avoid much suffering by beginning to act and cultivate dispositions that are in accord with reality. Modern philosophical theorizing in the West is commonly thought to aim at discovering the nature of reality or of the best way to live. However, such theorizing does not often include the aim of integrating such a view of reality into everyday actions or cultivating one’s own dispositions so as to actually live in the best way possible.

For Tibetans and the Buddhist tradition more generally, since the goal of philosophical investigation is to produce a practical result, one deals not only with questions like “What is the best way to act?” but also “How can I come to act that way?”

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Egyptian: which had a great influence of Greek philosophy

Ancient Egypt was a civilization of ancient Africa, concentrated along the lower reaches of the Nile River, situated in the place that is now the country Egypt. Ancient Egyptian civilization followed prehistoric Egypt and coalesced around 3100 BC with the political unification of Upper and Lower Egypt under Menes. The history of ancient Egypt occurred as a series of stable kingdoms, separated by periods of relative instability known as Intermediate Periods: the Old Kingdom of the Early Bronze Age, the Middle Kingdom of the Middle Bronze Age and the New Kingdom of the Late Bronze Age.

Mayan: A very different concept of time from the ‘west’

The Maya civilization was a Mesoamerican civilization developed by the Maya peoples, and noted for its logo syllabic script—the most sophisticated and highly developed writing system in pre-Columbian Americas—as well as for its art, architecture, mathematics, calendar, and astronomical system.

The Maya civilization developed in the area that today comprises south-eastern Mexico, all of Guatemala and Belize, and the western portions of Honduras and El Salvador.

It includes the northern lowlands of the Yucatán Peninsula and the highlands of the Sierra Madre, the Mexican state of Chiapas, southern Guatemala, El Salvador, and the southern lowlands of the Pacific littoral plain

Chinese: Tao, Confucius, etc., ….

Taoist Art relates to the Taoist philosophy and narratives of Lao-tzu that promote "living simply and honestly and in harmony with nature." The artists were "Daoist masters, adepts, scholarsamateurs, and even emperors..." thus an eclectic group of art works were created over time that are as varied as their makers.

Middle East: Judaism, Christianity, Islam, …

The dominant philosophies in the ‘Euro/American centric world today and have to a degree contributed to the current worldview and current state of the world today

Antiquity

informing the future

Çatalhöyük Turkey 7500 BC to 6400 BC In his 2016 book Killing Civilization, University of Toronto anthropologist Justin Jennings theorizes about the growth and decline of Çatalhöyük, speculating about the reasons why the site was eventually abandoned.

According to Jennings, "its demise came at the hands of two problems facing modern cities: climate change and inequality." In its earlier phases, the city was a "housecentered society," with inward-focused households that reduced social friction. "But the collective primacy of the private home wasn’t enough to address all the challenges of urban growth in Çatalhöyük — particularly when it came to food."

As the settlement grew, according to Jennings, "more people meant more homes to maintain, more food to compete over, more space to share, more waste to dispose of, more need to cooperate — in short, more of the growth issues cities still face today."

Çatalhöyük

“Richard Sennett’s discussion of "open city" design forms as elaborated in his Building and Dwelling: Ethics for the City— to serve as a bridge between present and past.

“Sennett advocates several strategies for producing the open, inclusive city: designing synchronous centres, working with porous edges, punctuating space to add character, building with incomplete forms, and embracing "seed" planning rather than master planning. I argue that the ancients used all of Sennett’s forms and strategies in their city building endeavours.

“They were creating early versions of eco-cities, garden cities, creative cities, and intercultural cities well before any of these became models for urban regeneration in the United States and beyond.

“The ancients coped (often collectively) with many of the pressing planning and governance issues of our time: accommodating ethnic diversity, maximizing participatory governance, building sustainably.

“The key question is what’s to be discovered in the way of new design principles, forms, and strategies that can serve these causes? There are conceivably many, once we abandon the Conventional Narrative and focus on the anomalies (the singular and the strange) that are excluded because they don’t easily fit.”

“… a realization that the activities of citizens are invariably transactional and interpersonal, irrespective of their nature or location. For interactions to happen, however, connections and contacts must exist or be created; that’s to say networks, both physical and social (formal or casual).

“The more connections, the greater the activity. From transactions to connections to networks, the city emerges from its physicality as a "neural" web, brimming with constant, random firings, akin to a sentient organism rather than an inert object in space. ("We ought [...] to make this living collection of interdependent uses, this freedom, this life, more understandable for what it is..." Jacobs, 1961.)

“Graeber and Wengrow argue that this long record of human experience should open our eyes to different social arrangements for getting things done, including myriad possibilities for egalitarian ways of being and doing.

“The first step is to recognize that the Conventional Narrative is a contingent, face-saving construction of the Enlightenment; i.e., a by-product of Europeans confronting a Native American "Indigenous Critique" that called out Western society's competitive, oppressive, and violent nature.

“A second step is to treat ancient people as self-conscious, creative political actors and not "playthings of some inexorable law of history."

“A third step is to pay more attention to the ancient world’s expressions of material and organizational variation: the archaeological oddities, singularities, and hybridities that are often left out of the Conventional Narrative.”

“Graeber and Wengrow’s book offers an important take-down of the Conventional Narrative as it concerns the history of cities. Other scholars have gone there; e.g., Justin Jennings’s Killing Civilization: A Reassessment of Early Urbanism and its Consequences.

“But instead of killing civilization, Graeber and Wengrow seek to retrieve the term’s original meaning, which refers to "qualities of political wisdom and mutual aid that permit societies to organize themselves through voluntary coalition." In so doing, Graeber and Wengrow point the way to a more comprehensive approach to theory-building about the city. This is important because of the growing influence of a scientific approach in urban theory that, while having some clear virtues, often avoids the singularities and hybridities that make the past a potential source of new ideas for moving forward.

“Scientific urbanologists seek general knowledge of the city that can have trans-historical predictive value. They desire well-founded, quantitative laws of urban development good for all times and places. They pay virtually no attention to the civic experiments that focus Graeber and Wengrow’s study.

Scientific urbanologists certainly understand that the enormous creativity of cities—their status as "social reactors"—derives from spontaneous and serendipitous interactions between human beings.

“However, they still seem to assume that the urban built environment is little more than a passive container for these interactions rather than an active determinant of their quality. If we assume that what and how we build matters, then urban planning and placemaking is better served by attending to the specifics of culture, history, and design rather than to general laws of urban development.

“We can benefit from "thick descriptions" of the past as well as studies that distill universal covering laws. There surely is room for both the scientific and the humanistic, the nomothetic and the ideographic, the quantitative and qualitative in any theory of urban form that aims to have contemporary utility.”

Dancers on the street These interactions are The City Life on display, impossible to overlook, a natural focus of her observations. Yet, sensorially overwhelming as it may be, this sidewalk ballet is only a fraction of the sum of transactions, connections, and networks that constitute the life of the city.

For every sidewalk café waiter on stage, for example, there is a chain of numerous invisible enabling actors.

Ditto for every schoolchild that walks to school or a street corner peddler.

Dancers on the street are just the visible portion of a large invisible troop of which most dancers remain unseen. These must be revealed and counted in a complete theory of the city. Such a theory must encompass change too.

Walkers now, perhaps even the majority of walkers, and even in company, interact with an invisible something via their cellphone, entirely oblivious to their surroundings— life, for them, is elsewhere, not on the street where they walk.

The choreography of the city street has changed because the "city" invented a new interaction mode; the street ballet mutated.

Yet, despite these absentees, the sum-total of city life, when measured in daily transactions, has increased. This ballet is inextricably tied to culture; transitory and variegated; the glittering surface of a deep river.

Evaluation & Monitoring

Annex 1

extract from

Making sense of evaluation for both innovation and impact

Tracking impact framework Gail Hochachka PhD

Impact on Mindsets

Impact on Practices

Impact on Culture

Impact on Systems

(ways of thinking about and approaching problems)

II

Guiding principle here is that you need enough diversity in what data you are gathering and how you are gathering it, that you can adequately capture impacts that are occurring in all quadrants.

(practices & conduct carrying out work)

Types of data to be collected: - third-person data (objective) such as surveys or other quantitative ways to measure change, - second-person (intersubjective data) such as data that is generated and interpreted together as a group or within a process, and - first-person (subjective data) such as reflective answers, thick description, or other qualitative descriptions (one-onone).

(collaboration, cultural perceptions, and social discourse in issues)

(policies, structures that support innovation in work)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

THIRD-PERSON DATA COLLECTION • Build in content from the indicator table into the feedback forms, proposal questions, grant reports, forum retrospectives, etc.

• This will generate actual numbers along the 1-5 spectrum for these indicators, which can be quantified and used in evaluation analysis and reporting.

• Any thing you quantify (numbers of participants, proposals or multi sector tables) can be useful to analyze and include.

FIRST-PERSON DATA COLLECTION • To generate thick descriptions on these indicators (about how and why changes occurred as they did): • use more in-depth reflective questions posed within one of the activities, such as a qualitative question in a survey • or by doing key-informant interviews with a sample of the target audience.

SECOND-PERSON DATA COLLECTION • At the Evaluation Pod meetings and Development Evaluation (DE) meetings generate discussion and reflection through prompting with skillful DE questions.

Then, harvest the insights and doing pattern-finding; that is where indicators come in.

• Community Liaison carry out this patternfinding afterwards then reflect back to the other participants later.

• During the DE sessions, do some group pattern-finding with indicator tables written on flip-charts, and participants use post-it notes to tag where in the spectrum they would say the outcome was achieved. This is based on participant-observation and is cogenerated in a focus-group style meeting.

www.integralwithoutborders.org People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

The Tangible – objective & interobjective

R

Reflective, experiential inquiry Description: interior felt-sense, how one feels (about oneself, org, project, issue), Methods: phenomenology Methodologies: personal ecology sheet self-reflection (can use this tool to guide the process, can be an ongoing cascading reflection-stream, and/or can be accessed through journaling).

Developmental inquiry Description: interior personal change, developmental stages, changes in motivation, attitudes, and values.

Methods: structuralism Methodologies: developmental assessment (includes pre/post interviews that are carried out one-on-one with a sample of the population and the interviewer is trained to ask the same questions that hone in on indicators for motivational, attitudinal

Interpretive inquiry Description: culture and meanings held by the group or community; for example, how do people generally feel and what do they know about “conservation”, what does “conservation concession” mean to them?

Methods: hermeneutics Methodologies: focus group (using a guided method, shared below, as a pre/during/post method of “taking the pulse” of the group—where motivation lies, what is working what is not, how can the project shift and flow.

Ethno-methodological inquiry Description: changes in social discourse, implicit “background” social norms, and shared worldview.

Method Family: ethno-methodology Methodologies: participant-observation (using a tool with focus questions on specific domains of change)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

I

The Tangible – objective & interobjective

E

Empirical inquiry

S

Methods: empiricism

Description: quantitative measurement of seen changes in behaviours, for example: shifts in land-use practices, uptake of conservation practices in the household, behavioural change in gender relations.

Methodologies: measuring, ranking, and quantitative analysis (pre/during/post measurement that ranks certain behaviours from 1-10 and can compare/contrast to later assessment, after which time that data can be analysed using quantitative methods to create graphs and figures of what percentage of behaviours changed through the lifetime of the project.)

Systems inquiry Description: quantitative measurement of seen changes in social, economic, political systems in which the work is carried out.

Methods: systems analysis Methodologies: systems-analysis tool

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Before modern man can gain control over the forces that now threaten his very existence, he must resume possession of himself.

This sets the chief mission for the city of the future: that of creating a visible regional and civic structure, designed to make man at home with his deeper self and his larger world, attached to images of human nature and love.

Lewis Mumford, writer

Annex 2 Aspects of AQAL

Integral

Theory & framework

(for more detail see earlier volumes in the Urban Hub series)

An Integral Framework Perspectives – Domains of Knowing PERSPECTIVES of Cities QUADRIVIA

SELF QUADRANTS

My Values & Mindset

Our Culture & WorldViews

My Behaviour & Lifestyle

Our Society & Systems

domains in which I am embedded

‘Cities’ viewed from a personal perspective – through personal mindsets & values

‘Cities’ viewed from an empirical perspective – (data and observation driven)

‘Cities’ viewed from a cultural perspective

‘Cities’ viewed from a social & systems perspective

-

through group culture & worldviews

–

(data and observation driven)

perspectives through which viewed

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL Upper Quadrants EXPERIENCE

I

Individual-Interior: Self and Consciousness The invisible, subjective, internal reality of individual

BEHAVIOR an

Context: self-identity and consciousness; intentions; personal values; attitude; religious or spiritual beliefs; commitment (e.g., cognitive, emotional, moral); cognitive capacity; depth of responsibility; degree of care for others and the environment; etc.

Examples of areas addressed: psychological health and development; educational level; emotional intelligence; motivation and will; understanding of one's role in the community and impact on the environment; personal goals; the practitioner's intrapersonal intelligence, mental model, and selfknowledge; Tools for transformation: e.g., psychotherapy; religious or spiritual counseling; phenomenological research; introspection; goal-setting;

It

Individual-Exterior: Brain and Organism The visible, objective, external reality of an individual Context: empirically measurable individual qualities; physical boundaries or surfaces; biological features; brain chemistry; bodily states; physical health; behaviors; skills; capabilities; actions; etc.

Examples of areas addressed: energy level of a practitioner; nutritional intake; conduct toward environment or opposite sex; response to rules and regulations; money management; computer skills; acidity; Tools for transformation: e.g., diet; hygiene; exercise; skill-building; clear rules, regulations, and guidance from a respected authority; use of litigation to enforce regulations

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL Upper Quadrants CULTURE

We

SYSTEMS

Its

Collective-Interior: Cultures and Worldviews The invisible, inter-subjective, internal realities of groups

Collective-Exterior: Social Systems & Environments The visible, inter-objective, external realities of groups

Context: shared values and worldviews; shared meaning; mutual resonance; cultural norms, boundaries and mores; language; customs; communication; relationships; symbolism; agreed upon ethics; etc.

Context: visible societal structures; systems & modes of production (economic, political, social, informational, educational, technological); strategies; policies; work processes; technologies; natural systems, processes & interactions in the environment

Examples of areas addressed: cultural "appropriateness"; collective vision; relationship between practitioners and the community; relationship amongst communityIfamilyIorganization members; language differences; collective interpretation of power, class, race and gender inequities; collective perception of the environment and pollution

Examples of areas addressed: stability & effectiveness of economic & political systems; legal frameworks; strength of tech., educational & healthcare infrastructure; poverty alleviation; actual power, class, race & gender inequities; job creation & trade; corporate regulation; organizational structure; food security; health of local biota or global biosphere; climate change; restoration, protection & sustainable use of natural resources;

Tools for transformation: e.g., dialogue; communitydirected development; inclusive decision making; consensus-based strategic planning; organizational learning; support groups (religious or secular); trust building exercises techniques; community visioning; cooperative participation; storytelling; collective introspection; meme development and propagation

Tools for transformation: e.g., policy-making; capacity building; systems thinking; "upstream" strategies; organizational reengineering; micro-credit & micro-enterprise;

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework

Stages of Individual Development Subjects do not perceive worlds but enact them. Different states of subjects bring forth different worlds. For AQAL, this means that a subject might be at a particular wave of consciousness, in a particular stream of consciousness, in a particular state of consciousness, in one quadrant or another.

That means that the phenomena brought forth by various types of human inquiry will be different depending on the quadrants, levels, lines, states, and types of the subjects bringing forth the phenomena.

A subject at one wave of consciousness will not enact and bring forth the same worldspace as a subject at another wave; and similarly with quadrants, streams, states, and types (as we will see in more detail).

This does not mean that the phenomena are not objectively there in a meaningful sense; it means the phenomena are not there for everybody. Macbeth exists, but not for my dog.

Cells with DNA exist, but they can only be seen by subjects using microscopes (which did not exist until the orange wave, which is why cells did not "ex-ist" or stand out for magic and mythic worldviews; you can find no account of DNA in any magic or mythic text. T his does not mean DNA wasn't there, just that it did not "exist" in those worldviews).

Phenomena ex-ist, stand forth, or shine only for subjects who can enact and co-create them (or, more technically, only as they are tetra-enacted).

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL

Integral Methodological Pluralism, Quadrants & #Zones mapping interventions integral methodological pluralism (IMP), four research paradigms are identified, which are consistent with each of the four quadrant ontologies of AQAL. The research paradigms include epistemologies and methodologies.

Wilber identified exemplar methodologies in each quadrant.

Thus, the framework of IMP provides a coherent map that links the ontologies, epistemologies and methodologies within each quadrant.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL - Waves of individual psychological development (Eurocentric) Subjects do not perceive worlds but enact them. Different states of subjects bring forth different worlds. For AQAL, this means that a subject might be at a particular wave of consciousness, in a particular stream of consciousness, in a particular state of consciousness, in one quadrant or another. That means that the phenomena brought forth by various types of human inquiry will be different depending on the quadrants, levels, lines, states, and types of the subjects bringing forth the phenomena.

A subject at one wave of consciousness will not enact and bring forth the same worldspace as a subject at another wave; and similarly with quadrants, streams, states, and types (as we will see in more detail).

This does not mean that the phenomena are not objectively there in a meaningful sense; it means the phenomena are not there for everybody. Macbeth exists, but not for my dog. Cells with DNA exist, but they can only be seen by subjects using microscopes (which did not exist until the orange wave, which is why cells did not "ex-ist" or stand out for magic and mythic worldviews; you can find no account of DNA in any magic or mythic text. This does not mean DNA wasn't there, just that it did not "ex-ist" in those worldviews).

Phenomena ex-ist, stand forth, or shine only for subjects who can enact and co-create them (or, more technically, only as they are tetra-enacted).

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL - Waves of individual psychological development (Eurocentric) Complexity of Experience – Stages or Levels: Each higher Stage transcends and includes the lower stages – including the best and transcending the areas that no longer apply.

Development occurs through the interplay between person and environment, not just by one or the other. It is a potential and can be encouraged and facilitated by appropriate support and challenge.

The depth, complexity, and scope of what people notice can expand throughout life. Yet no matter how evolved we become, our knowledge and understanding is always partial and incomplete.

As development unfolds, autonomy, freedom, tolerance for difference and ambiguity, as well as flexibility, reflection and skill in interacting with the environment increase, while defences decrease. But each transformation can and will leave aspects of self that does not always transcend and turns into shadow.

Overall, worldviews evolve from simple to complex, from static to dynamic, and from egocentric to socio-centric to worldcentric.

Each later stage in the sequence is more differentiated, integrated, flexible and capable of functioning optimally in a world that is rapidly changing and becoming more complicated.

People's stage of development influences what they notice or can become aware of, and therefore what they can describe, articulate, influence, and change.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework AQAL - Waves of individual psychological development

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

An Integral Framework

Some Major Lines of Personal Development

Selman, Perry

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

"All this requires a significant reality check, and a sense of humbleness about what each actor can achieve’. …however, we should be hopeful and accept that because ‘we only have influence (and not control) over development processes, we must not lose our courage and ambition.

The fact that the large-scale, long-term change that is required cannot be planned in advance or achieved based on any one actor’s goals and intentions, is not a reason to give up the drive for change.

Lessons from the concept of self-organization in complex systems show us the power for change within systems of heterogeneous and connected agents.

The role that mindsets, feedback, leadership and sense-makers have in shaping the behaviour and interactions of interacting agents shows the true potential for change’.”

Harry Jones, co-author of a recent ODI paper on complexity

Annex 3

Project

generation

Second Tier Program Generation Second-tier solutions

to social problems involve sustained inquiries into ways that will allow each wave (e.g., tribal, traditional, modern, post-modern and integral) to freely explore its own potentials but in ways that those waves would not construct if left to their own exclusionary practices.

In academic settings, integral methodological pluralism allows the creation not so much of more cross-disciplinary studies (which confirm each other in their first-tier prejudices) but in trans-disciplinary studies (which enact a new territory of integral displays between old rivalries).

In general, to put it in ‘modern’ terms, any sort of Integral Methodological Pluralism allows the creation of a multipurpose toolkit for approaching today's complex problems - individually, socially, and globally - with more comprehensive solutions that have a chance of actually making a difference.

Or, to say the same thing with post-modern terms, an Integral Methodological Pluralism allows a richer diversity of interpretations of life's text to stand forth in a clearing of mutual regard, thus marginalizing no interpretation in the process.

On an individual scale, the same approach can be applied to one's own profession, converting it into a practice of integral law, integral medicine, integral business, integral education, integral politics, integral ecology, integral psychotherapy and family practice, and so on. ……..

Most of the tools to do all of the above already exist (i.e., the MP of the IMP are already out there). All that is required, at least to get started, are a few integrating principles to initiate the "integral" part of the IMP. These heuristic principles suggest simple ways to practice on those practices already out there, thus quickly converting any given practice into an integral practice. Let's look at three such integrative principles as examples.

1.

The Essence of Integral Metatheory: Everybody Is Right (excluding fake news)

2.

Subjects do not perceive worlds but enact them.

3.

Non-exclusion People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Modes of Participation Development occurs through the interplay between person and environment, not just by one or the other. It is a potential and can be encouraged and facilitated by appropriate support and challenge.

The depth, complexity, and scope of what people notice can expand throughout life. Yet no matter how evolved we become, our knowledge and understanding is always partial and incomplete.

As development unfolds, autonomy, freedom, tolerance for difference and ambiguity, as well as flexibility, reflection and skill in interacting with the environment increase, while defences decrease.

Overall, worldviews evolve from simple to complex, from static to dynamic, and from egocentric to socio-centric to worldcentric.

Each later stage in the sequence is more differentiated, integrated, flexible and capable of functioning optimally in a world that is rapidly changing and becoming more complicated.

People's stage of development influences what they notice or can become aware of, and therefore what they can describe, articulate, influence, and change.

The main reason that learning is as slow as it is, is that learning means giving up ideas, habits, and values. Some of the old “learning” that has to be given up or “unlearned” was useful in the past and is still useful to some of the people in the society.

Some of the things that people have to unlearn are traditions that are dear to people, and that may be part of their personal character development. Some of what needs to be forgotten are ways of living that still have important values to people.

Spiral of Community Engagement 5. Planning for adaptation community wide participation

6. Successful implementation through commitment, motivation, ownership, meaning-making and awareness 4. Motivation to act

3. Local ownership over process 2. Made meaning in local context 1. Awareness of the issue 1. Engagement to technical 2. Focused on evidence, not buy-in 4. Little ownership, fleeting motivation 6. Implementation stalls due to, disconnect with local meaning-making,

3. Community participation to superficial because it hasn’t connected with the local context 5. Planning is comprehensive yet rigid

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Action-Logic Adult Leadership Development

Second Tier Program Generation Beliefs/mindset

Behaviour

(individuals)

Determine Values Centre of Gravity (VCG) (a number of instruments are available to measure VCG)

(individuals)

To change Personal Behaviour both – translational, more healthy at same level (horizontal) - transformational, towards a higher stage of development (vertical)

Communications: 1. to nudge ‘improvements’ at current VCG (short term) 2. to transform to higher levels of understanding (long term) - stories, messages, school programs, social media, advertising etc. Peer group pressure, role models etc.

- new laws & guidelines/instructions - programs/projects in other quadrants.

Projects need to be co created with communities – not handed down from the centre. See Modes of Participation table below page 21 (level 6 to 8 for results)

Stages of development

Context

Cultural views (communities etc.)

Systems

Determine Dominant Mode of Discourse (DMD) (a number of instruments are available to measure DMD)

in place – what needs improving & what needs replacing proposed systems interventions

Communications: 1. to nudge ‘improvements’ at current DMD (short term) 2. to transform to higher levels of understanding (long term) - stories, messages, school programs, social media, advertising etc. Peer group pressure, role models etc.

These ‘problems’ are known as ‘wicked problems and actions or interventions usually bring forth unintended consequences. This constant alignment to goals of vision needed

Any intervention must be designed and implemented in conjunction with projects in other quadrants

Morpho-Generative and Snippable Transformation

Pro jec t

tetra-meshed t jec Pro

Pro ject

S 4 Step 3 Step 2 Step 1

Proje ct

ject Pro

ect

Proj ect j Pro ect Proj

Proj ect

Pro j

ect

ect

Pro jec t

Proje ct

j Pro

ct oje Pr

ject Pro

Cultures - worldviews

Project

Proj tetra-meshed t jec ect Pro

ject Pro

Behaviour - capacities - competences - empirical

ject Pro

ject Pro

Pro jec t

Proj ect

Contextual & creative inputs from ‘all’ at each step

Proj ect

tetra-meshed

Pro jec t

ect

Proj ect

ect

Pro j

t Projec

j Pro

Psychology/ Values - consciousness - intention - mindsets

Time

Meaning Purpose (vision)

Pro j

ect

Society/ Systems - creations - infrastructure

Annex 4

Climate

Snapshots graphics ideas All LRQ

Driver of the drivers

Annex 5

Climate

Snapshots photographs the chaos

Biographies

Tom Bailey

Former Head of Consumption Program C40 Cities. Tom Bailey serves as the Head of Consumption Program. Tom is responsible for driving a number of research areas, from assessing the climate action being taken by C40 cities to developing an evidence base to support C40's city diplomacy work. Prior to joining C40, Tom was a Senior Consultant in Arup's Energy and Climate Change team, both in London and in Hong Kong, where he led projects in strategic city and national climate policy modelling and planning, urban energy infrastructure delivery and low-carbon energy system design. He has experience across the green urban infrastructure development process and has spent an extended period seconded to the GLA in London, writing the Mayor’s Climate Change Mitigation and Energy Strategy. Tom has also helped drive a successful internal sustainability change program at Arup.

A Chartered Environmentalist, Tom has a Masters degree in Sustainable Energy Systems from Imperial College London and a Bachelors in physics from the University of Manchester

Marilyn Hamilton PhD, CPA-CGA (ret) a city (or Human Hive) evolutionist, futurist, PRAQtivist, author and independent researcher.

Founder of Integral City Meshworks Inc; author of the Integral City Book Series, she has created several international communities of Integral City practise. Partnering with Findhorn College she convenes workshops and webinars.

She has designed and delivered “learning habitats” for the 4+1 Voices of the city (Citizens, Civic Managers, Business/Innovators, Third Sector) for Ecocity World Summit 2019, 6Aika Finland, WeMaketheCity Amsterdam, IDG Smart City, Globe Forum Sustainable Cities, Integral Europe Conferences and Integral Theory Conferences. She has held the position of CEO, COO, CFO and CIO in the private and not-forprofit sectors, serves on the Board of Findhorn College and F.I.R.E. CIC; and is Associate or Faculty in the School of Leadership at Royal Roads University, U of Victoria, Adizes Graduate School, Fielding U, Skolkovo Moscow, California Institute of Integral Studies, Murdoch U and conferences around the world. . LI Marilyn Hamilton www.integralcity.com

Gail Hochachka Postdoctoral Fellow, Urban Climate Action @ MéridaLabs UBC, University Coalition for Climate Change Gail has 20 years of experience bridging research and practice in sustainable development in Africa, Latin America and North America, with the past five years focusing on climate change. Her enduring interest is on how to better understand and integrate the human dimensions of global environmental change, in approaches that are commensurate with the complexity of the issues today. Her PhD at University of Oslo focused on meaning-making in climate change adaptation and how to enact pathways of transformative change, with field work in Guatemalan coffee communities and across the global coffee value chain.

At present, she is a postdoctoral research fellow at the University of British Columbia in Vancouver studying how to accelerate climate action through transdisciplinary research and multistakeholder partnerships. She has academic teaching experience at the graduate level at John F. Kennedy University (2006-2013) and at the undergraduate level at the University of Oslo (2017-2019). She has extensive experience working in the NGO sector (1998-2012), co-founded Integral Without Borders where she remains a member of the board of directors. She has also worked in leadership development in the private sector in cross-cultural settings.

She has publications in many journals as well as a book Developing Sustainability, Developing the Self: An Integral Approach to International and Community Development.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Paul Krause PhD. Professor in Complex System at the University of Surrey. He has a very broad background in the application of data

science and complexity theory to geophysics, quantum metrology, medical decision making, software quality assessment and process monitoring, and most recently, environmental assessment. Throughout his forty-year career he has worked on the interface between industrial application and academic research. He has worked with, and continues to work with, a broad range of enterprises from innovative start-ups, through charities such as the Surrey Wildlife Trust and Royal Horticultural Society, to large corporations such as Philips Electronics, Jaguar Land Rover, and the City of London. https://www.linkedin.com/in/paul-krause-71b0711/ https://www.surrey.ac.uk/people/paul-krause

Paddy Pampallis D.Prof. Doctorate in Executive Coaching explored (her) human growth and development over her life as an

educationalist, psychologist/psychotherapist - having worked with young children, adolescents, adults, families, groups and organisations – and as an executive coach and business owner. She is an integral practitioner and teacher, executive coach and organizational innovator and leader. Deeply connected to her African roots, she was also inspired by Wilber’s approach to understanding human experience through a full spectrum view of consciousness during her transpersonal psychology training (1992) and is passionate about finding the African spirit within the Integral Framework.

Her passion in the ongoing exploration of a de-colonised expression of Integral Theory and Practice within African philosophy by finding an African integral dialect, is in service of acting as a messenger of Africa’s contribution to Wilber’s theory and to working towards continued lessening of constructed boundaries of separation. https://www.linkedin.com/company/5020947 https://www.linkedin.com/in/dr-paddy-pampallis-0985b44/ www.thecoachingcentre.co.za/

Paul van Schaik RIBA rtd. Founder/Creator and Managing Curator of Urban Hub: Thriveable Cities Series; Founder integralMENTORS;

Co Founder- Integral Without Borders; Founder/Principal Associate iSchaik Development Associates; Founding member of the Integral Institute.

40 years experience of working in international development – with extensive experience, as team leader, in the education, health, infrastructure sectors and program management. Worked with national governments, bilateral and multilateral development organisations and international NGOs to bring an integrally informed approach to programme development, implementation and evaluation, either directly or through the training of operational staff.

A UK trained Architect with extensive global experience doing pioneering work with passive solar energy in the 1970/80s in Africa and Australia, and tutored at the Architectural Association School of Architecture, London As mentor he works with individuals and small groups to develop a deeper understanding of Integral praxis and to become more integrally informed practitioners. He has co-hosted Integral without Borders gatherings in Perpignan, France in 2006 and in Istanbul, Turkey in 2008 and 2010 and in South Africa 2012. www.integralmentors.org www.facebook.com/integralMENTORS/ www.facebook.com/IntegralUrbanHub/ People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Books

Urban Hub

Guides for Integrally Informed Practitioners The Guides for Integrally Informed Practitioners (adjacent) cover much of the theory behind the Integral Meta-framework used in these volumes. For topics covered in other volumes in this series see the following page.

Urban Hub Series These books are a series of presentations for the use of Integral theory or an Integral Meta-framework in understanding cities and urban Thriveability.

Although each can stand alone, taken together they give a more rounded appreciation of how this broader framework can help in the analysis and design of thriveable urban environments.

Key to an Integral approach to urban design is the notion that although other aspects of urban life are important, people (sentient beings), as individuals and communities, are the primary ‘purpose’ for making cities thriveable. All other aspects (technology, transport & infra-structure, health, education, sustainability, economic development, etc.) although playing a major part, are secondary.

Pdf versions are gratis to view & download @: https://www.slideshare.net/PauljvsSS issuu.com/paulvanschaik

Urban Hub Series Hardcopies can be purchased from Amazon

Pub. April 2022

Pub. February 2022

SPANISH

Notes

Notes

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Notes

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

A series of books from integralMENTORS Integral UrbanHub work on Thriving people & Thriveable Cities

Integral UrbanHub

Thriveable Cities

Urban Hub

Cities, People & Climate Chaos

Too little courage and we will fail – too much certainty and we will fail. But with care and collaboration we have a chance of bringing forth emergent impacts through innovation, syngeneic enfoldment & collaborative effort.

A deeper understanding of a broader framework will be required – this would be more that an integral vision and beyond the Eurocentric AQAL & SDI. No one vision is sufficient in and of itself – visions can guide but only by collaborative action in a creative generative process can visions grow and become part of an ongoing positive sociocultural reality.

Without taking into account the many worldviews that currently co-exist and crafting ways of including them in a positive and healthy form we will continue to alienate vast sections of all communities of humankind.