Community-based Systemic Change Using Proximity Heuristics to Leverage Whole Consciousness Data Collection
We acknowledge with respect the First Nations peoples on whose traditional territories we live, work and play and whose historical relationship with the land and waters continues uninterrupted to this day. We work on a way forward that is based on mutual respect and marked by stories of our communities cooperating in this time of Truth and Reconciliation. ___________________________________________________________________________________________________ The O_CHI logo is five rings that overlap each other surrounded by a circle of dots. The five rings represent five marginalized communities, Indigenous/Two-Spirit, trans/nonbinary, Sex Workers, People With Disabilities, and Newcomers. The overlap represents the intersectionality of our communities. The colours represent the uniqueness of each, the white our common struggles The O_CHI dash states that equity is never dependent on identity The Silver center represents our common goal of improving wellness in our community The circle of dots represents our ongoing welcome to all to join us.
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If you have any questions or concerns regarding this document – do not hesitate to contact us.
The Directors, Rainbow Health Co-op Phone – (888) 241-9992 Fax – (888) 623-3481 Email – directors@rainbowhealth.coop
Our Co-op members, who work together to get better together, the work and effort of all O_CHI participants / community members who are generous in sharing their experiences, and the O_CHI Project Leads, Coordinators and Researchers who go above and beyond in our common effort to grow wellness in our communities. Thank You.
Strategic Plan Grants
We acknowledge the financial assistance of the Province of British Columbia
Forward
INDEX
1 2 3 4 5 6 7 8 9 10
Safeguard Everyone Foundations of Wellness
Engage Stakeholders Directories That Work
Engage People A Community Place of Resilience
Exchange Knowledge Our Community Resource Magazine
Sustain Capacity The Way of the Wand
Collect All Data Six Jungian Thinking Hats
Create Meaning Vernacular Pattern Languages
Design Improvements Projects of Innovation
Evaluate Results Rings of Reflection
Improve Ser vices Our Framework for Change Appendices
We acknowledge that as service providers we rely on an intangible Social License rooted in the perceptions and opinions held by our community about services and providers of services. A Social License is an inalienable attribute of any community. As service providers we are called to stewardship of this privilege.
This intangible social license is made tangible through a Community License. To operate without consideration of such a license is to act in a nonconsensual manner. It remains non-permanent because perceptions change as new information is acquired, and our obligation to maintain our license on an ongoing basis. More info at xqq.ca/communitylicense
What are we talking about? What are Pattern Languages?
Pattern Language Introduction Development Pattern Language 1.0
Architecture Patterns Positive Outdoor Space
Outdoor spaces which is merely “left over� between buildings will, in general, not be used.
Therefore Make all the outdoor spaces which surround and lie between your buildings positive. Give each one some degree of enclosure; surround each space with wings of buildings, trees, hedges, fences, arcades, and trellised walks until it becomes an entity with a positive quality.
Pattern Language 2.0
Software Patterns Design Patterns is a modern classic in the literature of object-oriented development, offering timeless and elegant solutions to common problems in software design. It describes patterns for managing object creation, composing objects into larger structures, and coordinating control flow between objects. The book provides numerous examples where using composition rather than inheritance can improve the reusability and flexibility of code. Note, though, that it's not a tutorial but a catalog that you can use to find an object-oriented design pattern that's appropriate for the needs of your particular application--a selection for virtuoso programmers who appreciate (or require) consistent, wellengineered object-oriented designs.
Pattern Language 3.0
Human Activity Patterns Learning by Creating Learn through actively creating rather than through memorization You have started to learn and maybe you want more excitement. You are not willing to learn just by acquiring knowledge and skills
Therefore Launch and implement your own project to improve your knowledge and skills
Introduction Vernacular Pattern Languages Vernacular Pattern Languages are the addition of conscious use of intuition and parallel thinking to the process of creating a pattern language. Here are the basics.
2008—250 Million Transistors Average 2018—7-8 Billion Transistors Average
Vernacular: The form of a language that a particular group uses naturally.
Introduction How to Use this Workbook Begin with the Musing. Keep the End in Mind present in a cloud of suggestions with a definite boundary.
The Big Idea (s) Nothing stands alone, all things in the universe exist in pairs, at the most fundamental, the observer and the observed. Applying this concept we begin by selecting two of the houses.
Nexus
Forces
Two-eyed Seeing
The Musing
The Musing is specifically not specific — but still with enough of a boundary to fully envelop the purpose of the musing.
My gender experience is different because I am trans, I am not trans because my gender experience is different. I am able to see the world in a radically different way. Our alignment with a Radical Faerie way of living is our public declaration that our community wellness is never sustainable on a hetero/homo normative model that simply adds a few more categories. We seek an approach that: Intends to deliberately disrupt the thoughtless consumption of the gift of this world. Yearns to be identity, body and sex positive. Contends with any identity as a threshold to be surpassed once attained,
Sets our feet on a path of reconciliation based in relationships of mutual respect. Acknowledges our history as Canadians and the need to decolonize our work.
The Big Idea (s) IS
The big idea is the center of the musing. It is indicated by an infinity symbol, to show it as dynamic, primal and on-going. We choose a house for each realm of the lemniscate. From the Art of Explanation
1. The Big Idea 2. How the idea affects you 3. A story about the Big Idea 4. The Big Idea is Like….. 5. The Steps to the Big Idea 6. This is what you should do next
FIRST HOUSE
SECOND HOUSE
CONSTRAINT
CONSTRAINT
BENEFIT
BENEFIT
PRINCIPLE
PRINCIPLE
FORM
FORM
FEELING
FEELING
SCOPE
SCOPE
COHORT
COHORT
THE BIG IDEA (S) Green—Brainstorm—No Bad Idea
White—What do we know?
Black - Analyze
Yellow—Why should we bother?
Blue—What is this really about?
Red—How do we feel?
Nexus
No musing has meaning without context. Relevancy is a value of time, person, and place. There are no preset specifics to the nexus. We look at the white rings on the Grokendisc for prompts in our grokking. It can be groups of people, groups of events, groups of time, groups of class The Nexus for this topic are: 1. 2. 3. 4.
Nexus are Green—Brainstorm—No Bad Idea
White—What do we know?
Black - Analyze
Yellow—Why should we bother?
Blue—What is this really about?
Red—How do we feel?
Forces
Four forces are selected as part of the dynamic. We look at the red, yellow, black, and blue rings. What are the benefits? What are the principles? What are the constraints? What are the feelings?
Green—Brainstorm—No Bad Idea
White—What do we know?
Black - Analyze
Yellow—Why should we bother?
Blue—What is this really about?
Red—How do we feel?
Intersection One
Intersection one overlays the four forces over the nexus and identifies where the forces sit. Some force separate and some bind. Some might do both depending on situation.
Nexus One Force One Force Two Force Three Force Four
Nexus Two Force One Force Two Force Three Force Four
Nexus Three Force One Force Two Force Three Force Four
The intersection of all
The intersection of all
The intersection of all
Nexus Four Force One Force Two Force Three Force Four
Force One Nexus One Nexus Two Nexus Three Nexus Four
Force Two Nexus One Nexus Two Nexus Three Nexus Four
The intersection of all
The intersection of all
The intersection of all
Force Three Nexus One Nexus Two Nexus Three Nexus Four
Force Four Nexus One Nexus Two Nexus Three Nexus Four
The intersection of all
The intersection of all
Nexus One Nexus Two Nexus Three Nexus Four Force One Force Two Force Three Force Four The intersection of all
Volume II—Cloud Seeding
SEEDS
SEEDS
The word spread and three weeks later there many, many people at the settler's camp. There they found that Douglas had prepared large piles of many gifts, amongst them very good wool blankets, which like a settler hat might mean the difference between life and death in a cold winter. The people saw this gifting as a potlatch and a way of making peace. Douglas asked for the right to collect furs and enough land to feed the people doing the work. He showed the leaders pieces of paper with symbols on them, to the settlers these were x's to the people they were crosses, and evidence that Douglas was swearing by that which was sacred to him. They agreed that the settlers We acknowledge all the traditional knowledge keepers and could continue as guests, that reparations for the wrongs had been story tellers, in particular, Chief David Latas who was there the received and there would peace between them. This was to be reday of the treaty and Dave Elliot Sr., his great nephew for mak- newed through the ongoing process of potlatches and sharing. ing it possible for us to remember and retell this story. But shortly after both the settlers and the people became very, very, ill. The people got infected with a pox, a disease the settlers had Our people, known in this place as trans, have lived amongst brought with them and died in the tens of thousands. The settlers got a different illness called Gold Fever, and it clouded their wisdom all peoples, in all places, in all times. and darkened their hearts. In time, our agreements to be here were For thousands of years, tens of thousands, as long as people have forgotten or ignored, and here, in the islands and the southern mainlived anywhere, people lived on these lands. The people cared for land, the corrosion of colonialism etched deeper than anywhere else these lands and waters, the lands and waters were rich and the peo- in what is called British Columbia. As such, it is here and to the people thrived. In 1763, King George of England acknowledged that ple who lived here before us we owe the most, it is here there is a these people were sovereign nations. righteous anger. A few years later, in 1776, a small band of merchants and farmers It is why we return here to this very place, the Grove of Souls, the who had come to these territories wrote a letter to the world that place where our paths first crossed. We return to strike a new path declared that all people have the right of security, freedom and hap- into a future of mutual respect anchored by treaty between soverpiness and those rights cannot be separated from them. And that the eign peoples. There is no future for either of us without the other, purpose of all governments is to secure those rights. and that is a future we must live in cooperation and respect, not in anger and distrust. A generation after that letter, Captain Vancouver sailed this coast and called what he saw the dreary wilderness, broken only by the Our ancestors were the guests of the people of this place, as we are many towns and villages of the people who have lived here since their guests today. We thank them for their hospitality. We look fortime immemorial. But here, on the south coast of the Island, with its ward to the day when trans and Indigenous peoples reclaim our hisoak meadows and camus fields was different and beautiful and he torical relationship. marked so on his maps. That beauty remains today as does the unbroken relationship of the people who lived here before us. Three generations later when settlers returned, they came to these shores, knowing this was a beautiful place. They came for one reason, the fur of marine mammals, an essential ingredient to their way of life. We have lost sight of how important fur was at that time. The furs were stripped and matted to produce a waterproof felt that was fashioned into hats and bootlets. In that time, there was no transit, people walked or rode, there was safety net, you worked or you starved, and almost all work was done outside. A waterproof hat and boots made it possible to work harder and longer outside, and thus provide for yourself and your family. A hat to those people was like a combination of a pickup truck and a smartphone would be to us today - and in relative terms, just as valuable. The people who came here came from countries where commoners did not own land, and the elite of that time were not about to start anything as radical letting anyone own land. It was called the Wakefield system and part of most euro centric colonialism. After our ancestors had been here for just a short while, there were problems. They cut down some trees in the 10 mile point area that were not theirs to cut down. The people who lived there were under the protection of the Wsanec people and so they told them what had happened. There were other problems as well. That day on this Island there were around 49 settlers and 35,000 First Nations people. The men came down to the settler camp in Beacon Hill and were ready to burn them out and send them back to where they came, because that is how you took care of business in that time and place. They met Douglas who listened to what had happened. He saw what was going to happen next and he asked them, "Give me a chance to settle this another way". Douglas himself was married to a First Nations woman, and her family was known and respected in the north. So, they relented a bit and said, What do you have in mind? Douglas said come back in three weeks and I will show you.