Tom Graves / Tetradian

‘Tis the season for… something, probably?

For many people, it’s ‘the ‘Holiday Season’, or Christmas, or New Year, or something like that. A calendrical marker-point, anyway. Something to celebrate, perhaps.

The culture I come from is nominally Christian, hence ‘Christmas’ and suchlike, so that’s the label others around me tend to use. (Though it doesn’t quite have the same sense for me, I’ll admit: in religious terms, my family-background is in the Quaker tradition, which historically regards Christmas as ‘just another day’.)

[These days 'Christmas' in this country seems barely Christian anyway: it's much more about families - which sadly doesn't have much relevance for me - and, even more, about the real 'state-religion', the Church of Conspicuous Consumption, which I try to avoid as much as possible...]

As a perennial Outsider, my real colleagues are scattered around the globe: I have stronger connections with people in the Netherlands, Australia,Guatemala, Brazil or the US, for example, than with just about anyone in this town. Those friends and families and colleagues all follow different faiths, different traditions, different worldviews: even the Christians amongst them will celebrate their Christmas on different dates, from 1st December right through to 6th January (‘Twelfth Night’, also known in England as ‘Old Christmas’). And even a nominally-secular marker such as ‘New Year’ can be almost as problematic: there seem to be dozens of different definitions of ‘New Year’, few of which make much sense to anyone else.

So it’s kinda tricky knowing what to ‘celebrate’, or know which date-marker to use. For purely pragmatic reasons, I tend to focus on astronomical markers such as solstices and equinoxes, because they’re probably the ‘safest’ in social terms. Hence today, being the solstice closest to the most-acknowledged festival in these parts, and also closest to the New-Year point for this culture.

Even so, which solstice? It’s winter-solstice here, but summer-solstice for my friends down south; and solstices don’t mean much anyway to my friends in the tropical-regions, whose ‘summer’ and ‘winter’ and the like align with other real-world markers. Hmm… see what I mean by ‘kinda tricky’?

So what can a not-particularly-social not-particularly-anchored-anywhere soft-of-digital-native do or say these days, in terms of others’ societal celebrations?

I guess the best I can offer is that however, whatever and whenever you choose your celebrations to be, have fun, and Have A Happy Whatever!

Enjoy! – and thanks again for sharing this journey with me over the passing year.

Yes, I know I’ve gone a bit quiet in the past couple weeks, and no, I haven’t abandoned those ideas about SCAN sensemaking and real-time decision-making and the like.

Reality is that those ideas are very much in the ‘work in progress’ stage at the moment, and as yet still quite some way from a form that might make much sense to anyone else. To illustrate, for the past couple of weeks I’ve spent rather too many hours staring at and tweaking of a set of whiteboards that look like this:

In other words, it’s coming together, sort-of, but it’ll take a bit more time yet to clean it up into usable form. Watch This Space, perhaps?

What is it that drives decisions at the exact moment of choice and action? – even in the most mundane, everyday action? If the choice-point itself is a true moment of chaos – a point where literally anything is possible – then what is it that guides us through each of those infinitesimal yet ubiquitous moments?

A lot of this is still tentative, very much ‘a work in progress’. Yet what I’ve found myself returning to again and again over the past few days, whilst working on the design and workflows for the SCAN app, is a pairing of two words: belief, and faith.

[Don't worry, I'm not going to go all religious on you. (Well, probably not, anyway. ) This is still the same enterprise-architecture exploration about the context of SCAN, about sensemaking and decision-making at real-time, particularly in what some would term the 'Chaotic domain'.

Minor warning, though: this is written in English, and from the perspective of an Anglo culture. I think (believe? guess?) that what follows is close to generic across all human cultures, but note that you may well need to do some translation here, both linguistic and cultural.]

Where SCAN’s ‘Simple’ and ‘Not-simple’ are about about how to describe sensemaking, belief and faith seem more about decision-making – the actual moment of choice that immediately precedes each moment of action. In other words, decision-making in real-time. And because sensemaking, decision-making and action are all intertwined with each other within real-world practice, belief and faith also map onto the SCAN frame in much the same way as for real-time sensemaking.

[There's also a mapping to the full SCAN, that extends this outward to the scope where there is more time available for review, but I'll describe that in another post.]

In short, belief maps to the known, the certain, the Simple; whilst faith maps to the unknown, the uncertain, the Not-simple:

As in sensemaking, the crucial distinction occurs where the modality of the decision-choice changes from a Simple deontic true/false to a Not-simple true alethic logic of ‘possibility and necessity’:

– over on the left-side, belief provides a straightforward black-or-white choice: true or false, right versus wrong, culturally ‘proper’ versus ‘politically incorrect’;

– over on the right, choices are more blurry, more uncertain, more ‘shades of grey’ – or more colourful, perhaps – and the only guide we have is faith or trust that what we do is right. (Right in its own way, but still ‘right’ in some sense.)

Both of these are actually about the individual, about ‘I’. Which it should be, of course, because that’s all we have at the exact point of action: our own choice, and our own ‘response-ability’.

Belief is fast, and importantly doesn’t demand any personal skill as such: the whole point is that they’re deemed to be ‘true’ for all who enact them, regardless of who or what enacts them. (A belief may be believed to apply only to self – such as ‘nothing goes right for me’ – but is still held as an ‘absolute truth’ in that sense.) This has both advantages and disadvantages, mainly relating to how well the belief does match up to actual reality. Advantages include:

• simple beliefs are useful when the person enacting them has only a limited level of skill and ‘response-ability’ – “just follow the instructions, kid…”
• even for those with skill, simple beliefs are useful as a structured fallback for whenever the faith falters in the context and in one’s own ability – “when all else fails, follow the instructions”
• advising acceptance that some contexts are constrained by ‘laws’ of some kind – particularly the physical-world constraints implied by ‘scientific law’ and the like
• beliefs are also useful as a disciplined means to temper excess enthusiasm – “trust to Allah, but tie the camel first”

A classic example of a structured belief of that last type is the checklist - mapping out essential safety-checks and other ‘known truths’ prior to or during any activity that is inherently uncertain.

The disadvantages of ‘prepackaged’ belief-structures are more complex, and often rather more subtle:

• the usefulness of beliefs ultimately depends on the myth of ‘control’, the myth of predictability and certainty – none of which may be valid in a real-world context
• beliefs themselves can and do act as perceptual filters, potentially rendering invisible essential contrary information from the context
• as guides for choice and action, beliefs can apply inappropriate constraints to action in any given context – following ‘the letter of the law’ rather than ‘the spirit of the law’
• in much the same way, beliefs can be used to evade difficult or challenging choices – for example, ‘morals’ as ‘the lazy-person’s ethics’

Faith is often the only choice-mechanism available whenever the context is inherently uncertain. It also correlates closely to skill – so much so that, in essence, ‘skill’ is a proxy for the real-world reliability of faith in one’s own ability to work with the inherent uncertainties of a given type of real-world context. In other words, skill is what determines whether we really can do what we believe or hope we can do in that kind of context.

Sometimes, though, it isn’t about skill: it’s just about faith, or trust. Every change of belief requires ‘a leap of faith’; innovation or experimentation always requires us to accept that we don’t know what the outcome will be. (That’s very different from belief, where we do expect the outcome to be what we expect.) A modal-logic of possibility and necessity is the only place where ‘the impossible’ first becomes possible – and thence, through skill, becomes probable, then predictable, and eventually something resembling certain, a kind of ‘law’ in its own right. It may end up as a checklist or some other pre-packaged set of beliefs – but it always starts with faith, in the midst of a moment of inherent uncertainty.

As with belief, there are disadvantages to faith too: not least what we might describe as ‘misplaced faith’, where lack of skill – or plain old lack of awareness – leads to inappropriate outcomes. Whether we like them or not, sometimes the constraints of belief do apply – such as in most (though not all) assertions of ‘scientific law’ and the like.

So in practice we need to be able to bounce back and forth along SCAN’s ‘horizontal’ axis of modality. Sometimes we need to hold to a Simple true/false belief; sometimes we need to let go into the Not-simple world of faith and trust. And of course, recursively, there are no set rules about which one should always apply at any given moment – which means that this too is a skill in itself. It’s Complicated, perhaps, or Complex… yet in real-time action we don’t even have time for either of those. All we have is this decision, right here, right now – no time for anything else. Belief that we know what to do; or faith that the results we need will arise from within the chaos itself.

All of which means that, as enterprise-architects, we need to understand how belief and faith work within our organisation and enterprise, and provide structures to support them in real-world practice.

Enterprise-architecture implications

It’s essential to draw a distinction here between the individual and the organisation. Belief and faith are expressed in practice directly by the individual, or indirectly by proxy, such as via the design or operation of a semi-autonomous machine or IT-system. Yet in an organisational context, it’s the collective belief and faith that we want expressed in action – expressed by the individuals on behalf of the organisation, the collective.

In effect, that’s the key role of organisational culture – and despite the wishes of executives and others, it’s not as simple as it looks… For enterprise-architects, it also means that we often have to address aspects of organisation-architecture that are more usually the territory of HR and change-management and the like – which means that we have to tread carefully at times, and engage in some potentially-challenging negotiations. But the payoff is an enterprise-architecture that really works – for everyone.

The organisation’s beliefs-in-action are expressed in definitive statements such as work-instructions, reporting-relationships and business-rules. One of the architectural concerns here is to provide support such that these business-rules and the like are actually implemented in practice, in real-time decision-making.

To make this work, we in effect need each individual to take up those shared-beliefs as if they are their own personal beliefs. This is especially important wherever these rules must normally be followed ‘to the letter’ – such as in regulatory compliance.

It’s crucial to understand, though, that rules cannot be imposed onto individuals from outside, whether by fiat or threat of force. Although as an organisation we can give ourselves the illusion that this has been done, it rarely works in practice: instead, there will usually be a myriad of small ‘failures’, ranging from unconscious errors to covert rebellion, which effectively sabotage the intended functional impact of the rules. (The former will tend to occur more often in collective-oriented cultures, the latter especially so in individual-oriented cultures.)

What does work is to engage people in the rules – the ‘why’ as much as the ‘how’ and ‘what’. To use the terms from Hagel, Brown and Davison’s The Power of Pull, we create that engagement by shifting from ‘push’ to ‘pull’. In an enterprise-architecture, we do this by treating organisational-beliefs in much the same way as for organisational-values. The Enterprise Canvas model describes a generic structure for this purpose:

• create awareness of the rules-structure, its purpose and rationale, and the context for its use
• build capability to apply the rules-structure in real-time practice
• apply the rules-structure in run-time decisions
• verify and validate the usage of the rules-structure
• derive lessons-learned from the (attempted) usage of the rules-structure

Working with HR, change-management, process-management and others, we create what is in effect a PDCA-type learning-loop, to develop, apply and revise the business-rules and other belief-structures for the organisation.

The faith-in-action side of that decision-making modality-spectrum deals with anything that isn’t covered appropriately by business-rules and the like – which is a large part of most real-world organisational contexts. For enterprise-architecture, the two key focus-areas are skills-development, to enhance individual ‘response-ability’; and vision, values and principles, to enhance consistency in decision-making across the collective.

The skills-issue is one that is almost completely missing from most current-enterprise-architectures, especially those of an IT-centric bent. That’s rapidly becoming a lethally-dangerous oversight – see the Sidewise post ‘Where have all the good skills gone?‘ – and one that we need to address, working in conjunction with HR, organisational-development units and suchlike. EA will come into the picture by mapping out skills-requirements and competency-levels needed within enterprise-capabilities; the actual skills-development would usually be out of scope for EA, of course, though overall much of it would follow that generic structure for values as above.

The values-issue is one I’ve been pushing for a very long time as the true core of the enterprise-architecture: for example, it forms the topmost layer of abstraction in Enterprise Canvas, and thence acts as the anchor for the generic structure described above for values-management services. The reason why it’s important is that if the organisation isn’t clear about its values, then what will be used instead – as the drivers for ‘faith’-type decision-making – will be whatever values happen to be around for that individual. Which could be anything at all. Including not just a destructive ‘me-first’, but a really destructive ‘me-only’. In other words, not a good idea… clarity on values matters.

A lot more that could be said on all of that, but I’d probably best leave that for the moment. The only point that does need to be added here is the importance of story – the enterprise as story, the enterprise is the story – as the ‘glue’ that holds all of this together.

Overall, the real point here is this: that at the point of action – and despite whatever we might plan beforehand – decisions seem to be taken primarily on the basis of belief, or of faith or trust. Which means that, architecturally, we need to design for that fact. Not a trivial point, then.

More on this in another post soon, but any comments so far, anyone?

Looking at your enterprise vision – or any kind of future intent – is it defined in terms of being for something? Or against something?

That distinction can sometimes seem subtle – yet it’s very important indeed…

On the surface, it always seems a lot easier to be ‘against’ something. Many NGOs define themselves this way; quite a few businesses will do so, too. Whatever it is that we’re against, it already exists – otherwise we wouldn’t be against it, would we? (In some cases what we’ll say we’re against is the risk of whatever-it-is occurring – in other words, it ‘exists’ only in imaginary form – but as we’ll see, this comes down to much the same in the end.) We want it to stop existing, or not exist: that’s the whole point. It’s real, definite, and wrong – because since we’re against it, it must be wrong. Which means in turn that, by definition, we must be right, we’re ‘in the right’. That’s a good feeling to have: certainty, righteousness, righting the wrongs of the world. Which creates a lot of emotion, a lot of drive. The kind of energy we definitely need in an enterprise-vision and the like.

But…

It’s all too easy for it to be subtly dishonest: we point the finger at others, blame others, show them up as ‘the bad guys’ – which means that, conveniently, there’s no attention placed on us, on how we also support that whatever-it-is that we say we’re ‘against’. (In fact, as Jung warns in his concept of the ‘Shadow‘, we may actually be the worst offenders here, using ‘Other-blame’ as a mechanism to avoid facing our own actions. For examples of this, look at the behaviour espoused or demanded by almost any ‘activist’-group that says it’s ‘against’ something, and compare that with the actual behaviour of that group in action…) Which also means that the only aspects of that which we’re ‘against’ is the parts that others do – not the parts that we do. After all, by definition, we’re ‘the good guys’, we couldn’t be doing anything wrong, could we?

Oops…

If we define ourselves as ‘against’ something, we then need that something to continue to exist, in order to be against it - otherwise we would have no apparent reason to exist. The more we succeed in being against it, the more we’ll find ourselves needing to re-create it, in order to still have something be against. Which, over time, leads us into the inevitable vapidity of the Shirky Principle: “Institutions will try to preserve the problem to which they are the solution“.

Oops…

In short, defining ourselves as ‘against’ something will feel strong, powerful, ‘good’; but it may well be subtly dishonest, and unfortunately it’s all but guaranteed to make things worse.

Not such a good idea, then…

Defining ourselves as ‘for’ something is usually a lot harder. For a start, it probably doesn’t exist as yet – in fact our aim would usually be to create it, to bring it into existence. But because it doesn’t exist, it’s not tangible, it’s often a bit amorphous, a bit blurry, uncertain. Because it doesn’t exist, we first have to imagine the possibility of its existence: and by definition, that can be a somewhat conceptual, abstract exercise. Which means that to make the intent emotive – which it needs to be – we first have to imagine the whatever-it-is, and then convert that imagination into emotion: which can be quite hard to do.

Tricky… definitely. But if we can do it, we can create something new, something valued, something we’re for – all literally ‘real-ised’ from nothing. It didn’t exist; yet when we succeed, it now does exist. That’s pretty impressive, when you stop to think about it.

So defining ourselves as ‘against’ something always seems the easier way: but it doesn’t work. Whereas being ‘for’ something may seem a whole lot harder, but it does work.

So whenever we define a vision or the the like, we need always to do so in terms of ‘for’, not ‘against’.

No doubt, though, that it is easier to start from a ‘being-against’. So to make it work, we need to convert – or invert – that initial ‘against’-definition into a ‘for’-type format.

For this, let’s use the example of workplace-bullying.

It’s easy to be against bullying in the workplace: very easy to see it as ‘bad’, ‘wrong’, ‘wicked’, and all the rest. Very emotive, obviously.

Yet it’s also all too easy to point to ‘Them’, ‘the bullies’ – and fail to notice how we ourselves do exactly the same… And being ‘against’ bullying typically means that the more successful we are in ‘naming and shaming’ the bullies (which, by the way, is itself a form of bullying…), the more we’ll need to keep hunting harder to find even the slightest scrap of bullying-type behaviour in others. Which leads, in time, to that style of bullying so typical of any form of ‘political correctness’; and from there, all too easily, to the workplace-equivalent of the Inquisition. Being ‘against’ slowly pushes us towards where we preserve – in fact become – the ‘problem’ to which we purport to be ‘the solution’. And yes, that really is what happens, time after time after time.

So to make it work, we need to turn it round: for, not against.

For this example of workplace-bullying, one place to start is not so much the undesirable behaviour, as the consequences of that behaviour. This is described well, for example, by Bob Sutton in his book The No-Asshole Rule: “After encountering the person, people feel oppressed, humiliated or otherwise worse about themselves”. If we’re against workplace-bullying, we would be against these consequences too, because they’re symptoms of the occurrence of bullying in the workplace.

So we now turn it round: what does a workplace look like if bullying isn’t happening? – because that’s actually what we’re ‘for’. So, for example, we might look at key themes of intrinsic-motivation, as described in Daniel Pink’s Drive: autonomy, mastery, and purpose. Or we might look at the ‘equality’ column in the gender-pronouns version or gender-neutral version of the extended-Duluth framework, for a broader range of desired behaviours and outcomes: this shows us emotive themes such as safety, trust, respect.

We can now apply to this to the three-part structure for enterprise-vision:

• a descriptor for the content or focus for this enterprise - the ‘things’ or themes that concern everyone in the shared-enterprise
• some kind of action on that content or focus - what is to be done to or with or in relation to those themes or ‘things’
• an emotive qualifier that validates and bridges between content and action - why this matters, why is this of importance and value

If we put all of that together, we’ll end up with something like “we are for creating workplaces where everyone feels safe, supported, valued and productive in their work”.

To achieve those outcomes, yes, we’ll have to address workplace-bullying and the like: but to do so we keep the focus on the desirable outcomes, and behaviours that create those outcomes (the ‘for’), rather than the undesirable behaviours that work against those outcomes (the ‘against’). And by saying that these desirable outcomes apply to everyone, we’ve also avoided the ‘Other-blame’ trap – which makes it easier to engage everyone in creating those outcomes.

[Avoiding 'Other-blame' is especially important in this case, by the way, because one of the most common causes why people indulge in bullying behaviour is because they themselves have been bullied by someone else.]

So, the one-line summary:

always frame an enterprise-vision, or any other statement of intent, in terms of what you’re for – not what you’re ‘against’.

Hope you find this useful, anyway.

Those notions of ‘whole-enterprise architecture’ that I’ve been describing in the ‘no-plan Plan‘ series of posts make solid sense to a fair few people – particularly those who’ve some experience of systems-thinking, design-thinking and the like. But it’s painfully clear that it doesn’t seem to make much sense to anyone else: and I must admit I’m struggling a bit with this…

How do we bring those different worlds together, so that we can put these ideas to practical use?

How do we make it make sense?

Okay, so part of the problem is the age-old clash between theory and practice. Practice needs theory; theory needs practice; that point seems fairly well accepted, I think? Yet there’s that old joke (from Yogi Berra?) that “In theory, there’s no difference between theory and practice. In practice, there is.” Which means that practitioners tend naturally to be somewhat wary of too much theory. And there’s the ‘time-compression’ problem as wel: right out the rough edge of real-time, people simply don’t have time to stop and think about theory. Yet the fact that they don’t look enough to theory may itself be a key reason why they don’t have the time…

Chicken and egg: which comes first – theory or practice? Yes… therefore no… sometimes…? How do we get out of that loop?

There’s also the “in a perfect world” excuse, as my colleague Marcus [not his real name] was bewailing the other day:

It’s just chaos out there, doing everything the hard way. But if I suggest anything to cut down on the chaos, even something really simple like using scripts in a spreadsheet, so that they could get a chance to get started, it’s always the same response: “yes, Marcus, in a perfect world, but…”, “that might work in a perfect world, but…”, “we could do that in a perfect world, Marcus, but in the real world…”.

What’s worrying was that this was the architects – the people who were supposed to understand IT-architecture. Worse, he said, they were hardly using any of their architecture tools to clean up the architecture: in fact, of the thousand licences for a high-end EA toolset that their corporation had paid for, they were actually using just six.

Sure, many people are running on extreme overload most of the time; but with these guys, and many others like them that I’ve dealt with in so many different disciplines over the years, I sometimes feel a bit like that line from the old Jethro Tull song, that “Your wise men don’t know / how it feels / to be thick / as a brick”. These guys are all really smart, and I’m acutely aware that in most ways I’m the one who’s “thick / as a brick”, the one who doesn’t fit in, who doesn’t think the same way as everyone else; yet what the heck is going on here? It just doesn’t make sense.

I remember a string of conversations here about value in business, and about why we couldn’t use money as the only measure of value within an enterprise-architecture: but that went straight down like a lead-balloon too. Likewise just about all of those themes in the ‘no-plan Plan’; likewise many other what seem to me fairly straightforward points such as the one about ‘people are not assets’. It’s really clear that these notions just don’t make sense to most people in business and elsewhere. And as for some of the more way-out themes – such as an end to most current management-models, an end to money, and end to ‘rights’ or, ultimately, an end to possession itself –  that, in a futures-sense, I see as shifts that will and must be inevitable in the longer term… well, to most people that seems like all of that’s just on another planet. Cloud-cuckoo land. Forget it.

Or, perhaps, is it just too scary? – too far out of comfort-zones for people who must be able to purport being ‘in control’ at all times? I just don’t know. As Peter T pointed out in a recent comment here, even simple factual implications from a decent SCM [software configuration-management system] were deemed all but too fear-laden to face: so how the heck are most business-folks gonna face a mythquake that is – for most people, it seems – literally of almost unimaginable proportions?

And even though what we’re doing is ‘enterprise architecture’ in the most literal sense of those words, we can’t even use that term any more, because it’s been too ‘poisoned’ by Open Group and their ilk: their consistent misuse of the term has made things so bad for all of us – themselves included – that no one in business would trust us if we used the ‘A’-word at all. Which leaves us in a bit of a quandary even as to what we can call what we do…

It doesn’t make sense. And it needs to. Urgently. That part at least does make all too much sense…

Anyway, the quick summary of what we need to ‘make sense’ would seem to be much as per that initial post on ‘the plan that is no-plan‘:

• it’s about the architecture of the enterprise as a whole – how everything works together towards some overall aim
• it’s about the underlying ‘why’ of the overall enterprise, and how that links to the ‘how’ and ‘with-what’ and so on that make everything happen
• it’s about both structure and story, in the broadest sense of each
• it’s planning for and working with change, with inherent-uncertainty, rather than trying to fight against it
• it’s about identifying and managing hidden costs and risks – and hidden opportunities too
• it includes a strong focus on where people fit within the overall enterprise
• it’s about defining and using toolsets, visualisations, dashboards and other techniques to help people make sense of what’s happening within the enterprise, and in making decisions about how to keep the enterprise on track
• it’s about bringing all of these themes down into really practical, concrete, everyday expression, enhancing effectiveness through the enterprise

All straightforward and obvious – to me, at least. Also straightforward and obvious – to me at least – is that lack of awareness and integration of these themes is a large part of why there’s so much stress at work and elsewhere. Yet it’s also obvious that most of this just doesn’t make sense to most people. And the really serious ‘really big picture’ problems really don’t make sense to most people – so much so that even talking about them at all usually gets me labelled as crazy or worse. But if we don’t do something about those themes, a lot sooner than just Real Soon Now, we’re in deep trouble. (Okay, we’re in deep trouble already, frankly, hence this would be even worse Deep Trouble from which there really is no way out…) Yet if it doesn’t make sense, then no-one is going to do anything at all – until it’s too late even if it does finally make sense.

Really struggling with this feeling of “thick as a brick”, the lost toad-in-the-road, ‘the crazy ones’. When something that makes obvious sense doesn’t make sense to anyone else, how do we make it make sense? Or should we even try?

A real serious challenge here, in almost every different sense. Oh well.

Why is it that some mornings start off with such a flood of ideas and connections that there’s no way to get it all down and done in the day? Hmm…

[One urgent point first: this is not about Cynefin. I'm not going there: don't worry. It's in the title only because I thought that if you're a Cynefin practitioner, and you don't already know Inayatullah's 'Causal Layered Analysis', you may well want to add it to your complexity-toolbox. If so, the SCCC categorisation (Simple, Complicated, Complex, Chaotic) may help you to hook that technique into what you already do. That's it: you can ignore everything else here. Just a friendly Public Service Announcement for you, that's all. ]

As you may have noticed, I’ve been doing a lot of thinking lately about ‘the wrongs of rights‘, and why I think they’re seriously problematic at every scale of an enterprise-architecture.

On Causal Layered Analysis

What came up this morning was a thought that Causal Layered Analysis [CLA] might be a useful tool for ‘the rights problem’. CLA was originally developed by Sohail Inayatullah around a decade ago, and has since expanded into a sizeable body of theory and practice, especially in the futures-domain. For more detail on the practical technique and the ideas behind it, see Sohail’s original paper on CLA (as published in Futures, October 1998) and the Wikipedia article. Here’s the introduction to the paper:

Causal layered analysis is offered as a new futures research method. Its utility is not in predicting the future but in creating transformative spaces for the creation of alternative futures. Causal layered analysis consists of four levels: the litany, social causes, discourse/worldview and myth/metaphor. The challenge is to conduct research that moves up and down these layers of analysis and thus is inclusive of different ways of knowing.

The way that CLA works in practice is indicated by the paper’s subtitle, ’poststructuralism as method’: we apply academic-style ‘deconstruction’ (from linguistic-analysis etc) at each those four layers, or four ‘ways of knowing’, moving up and down the layers to elicit more information and experiences about and views on the overall context.

[Before reading any further here, I'd strongly suggest having a wander through those various materials on CLA - not least because without doing so, much of what follows may not make much sense. ]

The view within ‘the litany’ tends to be a bit simplistic, a very polarised, rule-based and often Other-oriented view of the world – “they should”, “they shouldn’t be allowed to…” and so on - a relentless ‘litany of complaint’. The ‘social causes’ view tends to be a bit more nuanced, more aware of real-world complications; the ‘discourse/worldview’ more complex again; and… Well, you can see where where this is headed, because it obviously suggests a crossmap with the SCCC categorisation of ‘ways of knowing’:

Which is kind of interesting. And which suggests a whole stream of other potentially-useful crossmaps.

[Cynefin practitioners might want to stop reading at this point, because everything onward from here is an exercise in context-space mapping - a different technique. Some of it may look familiar at times, but I should emphasise that it's not 'legitimate Cynefin'. (Probably not 'legitimate CLA' either, but I doubt Sohail would mind as much.)]

Context-space mapping with domains of Causal Layered Analysis

To extend this context-space mapping [CSM], we can identify distinct ‘phase-boundaries’ between the domains in this ‘stack’, such as:

And we can also crossmap those domains with other views – for example, a Jungian-derived set of categories that align well with the CLA set, the set of sensemaking/decisionmaking tactics from the Cynefin framework, and another matching set of decision-drivers:

• ‘the litany’ : Simple : inner-truth (‘Priest’) : “sense, categorise, respond” : rule-based
• ‘social causes’ : Complicated : outer-truth (‘Scientist’) : “sense, analyse, respond” : algorithms
• ‘discourse/worldview’ : Complex : outer-value (Technologist/Magician) : “probe, sense, respond” : experiment, patterns, guidelines
• ‘myth/metaphor’ : Chaotic : inner-value (Artist) : “act, sense, respond” : principles, values

This suggests, for example, that ‘the litany’ would have a strong tendency towards over-certain and over-simplified notions of ‘the Truth’, endless blaming of ‘the Other’ without any form of self-reflection or self-analysis, and knee-jerk responses via over-simple categories, usually predefined by some self-appointed ‘Priest of The Truth’ in an opaque and often literally-unprincipled way. Which might kinda suggest a new verb, ‘to murdoch’, as in ‘to murdoch the truth’? (for which the shorthand might be ‘Fox News’? )

[I'm not saying that's 'the truth', by the way: that would itself be an overly-Simple view. Context-space mapping is more a Chaotic-domain technique, a way to elicit ideas that may be of value in a given context, but they may also not be of value in that context. That's the whole key to understanding CSM: its usefulness, but also its risk, is that it depends on having the skills and experience to determine what is or is not of potential value in a context. Please do take care, because misplaced notions about 'true' or 'not-true' can be disastrously misleading here.]

This crossmap also conflicts quite a bit with the standard Cynefin description of the Chaotic domain that kind-of implies the Chaotic is somewhere we’d usually need to get away from as quickly as possible. The CLA mapping here suggests instead that the Chaotic is a valid and important domain in its own right – somewhere that might well be challenging at a deep personal level, but also where we might want to stay and explore for a while, until the depths get a bit too much and we need to come back elsewhere for air. But notice that in context-space mapping, that kind of apparent-conflict is perfectly okay: both views are ‘true’, the concern is more about which view is useful for a given purpose.

Anyway, at present, this is still a single-axis ‘vertical stack’; yet that last crossmap suggests it’s also a kind of two-axis matrix. To resolve that, we can twist the ‘stack’ into a Cynefin-like layout, with a central ‘the-everything’ domain to remind us that both perspectives are ‘true’:

Which is interesting in itself – for me, at least, because it brings up more ideas about how and where and in what contexts to use CLA, and when to switch between the different types of deconstruction that apply in the respective CLA layers.

Causal Layered Analysis, time-compression and social stress

Previous experience with this type of context-space map also suggests another crossmap-overlay, in this case another vertical axis of timescale, from real-time at the base to infinity at the top:

Which for me is a bit of an eye-opener, with important implications for CLA. The point is that any sensemaking and decisionmaking in the Complex or Complicated domains – ‘discourse/worldview’ or analysis of ‘social causes’ – will take time: a fact that will be painfully obvious to anyone who works in those domains. So as the available time gets squeezed – whether because we’re moving towards real-time anyway, or because of social-panic and similar pressures – we end up being forced more and more into the sensemaking/decisionmaking spaces of the Simple and the Chaotic: otherwise known as CP Snow’s ‘Two Cultures‘, the classic worldviews of the sciences and the arts respectively. (We might also note, using CLA recursively, that the assertions of their respective paradigms become more and more extreme as we move towards real-time.)

What this also suggests is that when a culture is under stress, it will automatically tend towards this kind of ‘Two Cultures’ dichotomy between ‘Truth’ (Simple) versus ‘Value’ (Chaotic) - which, yes, is a dichotomy that itself often becomes over-Simple. The ‘Truth’-meme will tend to dismiss anything ‘not-True’ as ‘anarchic’, but its inherently constrained set of categories will, almost by definition, never be sufficient to deal with inherent-uncertainty: hence the kind of ‘collapse into chaos’ described in the Cynefin model. On the other side, the ‘Value’-meme is – again almost by definition – seemingly unlikely to generate any kind of stable categorisation via which a Simple-domain mode can make sense.

What we see in practice is that as the social stress increases and the links between people fragment, those Simple categories of shared ‘inner-truths’ – “what is True for we” - tend to separate out into self-specific ‘inner-truths’ – “what is True for me‘. This also leads a loss of awareness of the necessary mutuality of responsibilities that underpins all social constructs such as ‘rights’, such that ‘our rights’ becomes reframed solely in terms of ‘my rights’: “we hold these truths to be self-evident” morphs into a self-centred demand to the Other to “hold my truths to be self-evident”, and so on.

And without shared-categories, any social structure based on a Simple ‘sense / categorise / respond’ will by definition start to break down. The usual result is a spiralling descent into an out-of-control litany of complaint, first to ‘What’s in it for me?’, then ‘Me first!’, to a fully self-centred ‘Me-only!’, and eventually a truly chaotic cacophony of ’Me! Me! Me!’ – otherwise known as ‘kiddies’-anarchy’. In a very literal sense, the Simple inherently becomes chaotic. And there doesn’t seem to be any direct ‘truth’-based path back from there, other than via some forceful imposition of rule and rules: either the ‘dictator’s gambit’ or, in rarer cases, the ‘Truth of the Prophet’.

Yet from the opposite side of the ‘truth/value’ dichotomy, what does seem to work is a re-focus on ‘inner-value’, on deep-principles and, especially, deep-myth. It has a surface appearance of the Chaotic, but actually develops its own simplicity: a functional and, often, highly-disciplined form of anarchy, rather than a dysfunctional one. Given that sensemaking/decision-making pattern of ‘act / sense / respond’, the very act of expression often means that whatever arises automatically takes on a social form.

Again, from practical experience, these context-specific images seem to act as ‘seeds’ around which directed action can coalesce – much as would happen in a more usual move into the Complex-domain, except that the time-pressures or social-context pressures mean that it actually remains within the ‘pressure-cooker’ of the Chaotic. The more that the focus can be held in this mode of the Chaotic-domain, te more ideas can be created – and the more the emphasis is held on the decision-making guides of the respective principles and values, the more likely it is that these ideas and images will be experienced as ‘of value’ within that context. The ways in which directed-action can coalesce around these ‘seeds’ can sometimes – perhaps often – lead to enough of a structure to enable a Simple-type ‘sense / categorise / respond’ mode of decisionmaking: in other words, something that is more generally actionable than a highly-personal ‘inner-value’. Which, in turn, can provide enough of an anchor for a more balanced and principles-guided way out of the crisis – a ‘values‘-based way back to ‘truth’.

To summarise this in much shorter form, what this suggests is that the key people in a major social crisis are the artists and the storytellers. The military-commanders and managers and the priests – the ‘truth-holders’ who maintain order – may come to the fore before the collapse, or after the recovery has started: but in the midst of the crisis it is those who normally live close to Chaos to whom the baton must be passed.

A practical summary

Cross-mapping Causal Layered Analysis with the SCCC-categorisation and the ‘now’-to-’infinity’ timescale can deliver some useful insights about how to address high-stress social contexts – such as the kind of ‘mess’ that our entire global economics seems likely to be heading into at present. The main points I see arising from the cross-map include:

• Causal Layered Analysis in likely to be a useful technique in whole-enterprise architecture
• time-compression (reduced time for decisionmaking, often combined with high-contextual stress) is likely to squeeze sensemaking-decisionmaking into a tight dichotomy between Simple and Chaotic SCCC-domains
• Simple delivers consistency under high social-stress, up to a critical collapse-point, and the Chaotic appears to be a potentially-dangerous distraction
• under very high social-stress, Simple tends to collapse into dysfunctional-chaos, whereas Chaotic is usually able to regenerate sufficient basis for rule-structures that restabilise the Simple
• use CLA in the Simple domain (‘the litany’) to identify risk of collapse: the risk increases with increasing social-fragmentation from ‘we’ to ‘me’
• use CLA in the Chaotic-domain (‘myth/metaphor’) to identify and support principles and values that can guide directed action during the peak of the crisis

Some points specific to whole-enterprise architectures:

• identify Chaotic-domain ‘natives’ (people who naturally work at the CLA ‘deep-myth/metaphor’ layer) such as design-thinkers, artists and, especially, story-tellers within the shared-enterprise
• work with these people to identify and express key principles and values within the shared-enterprise that would be viewed as ‘normative’ – i.e. a ‘preferred direction’
  [warning: these principles and values must be allowed to emerge from the collective shared-space, and must be respected as such - they will fail if imposed, or even appear to be imposed, from 'outside']
• ensure that the usual ‘truth-holders’ are aware of and accept that there is a critical point at which they must let go of ‘control’, must allow the Chaotic domain to be what it is, must relinquish authority to the ‘story-tellers’, and must accept and renegotiate with the ‘new order’ that arises out of the ‘guided-chaos’
  [warning: refusal to follow this long-proven success-pattern, or attempts to 'take control' too early in the transit through the Chaotic-domain, will guarantee failure for everyone concerned, including the 'truth-holders']

In effect, this is a method to define a governance-process for use in contexts where a conventional rule-based approach to governance will naturally break down – an interesting architectural recursion!

Anyway, enough for now: over to you for comments/suggestions etc?

Okay, I’ve moved on to a different garden: what next? What’s the plan?

Uh… probably that ‘The Plan’ is that there isn’t one? In fact that’s the whole point?

(Or, if you simply must have a plan, I could paraphrase a former colleague and say that the plan is to not have a specific plan.)

Why? Simple reason, really: the purpose of a plan is to control something. And since ‘control’ is itself little more than a rather forlorn myth – especially in this kind of context – then it really doesn’t make sense to have a plan, because ‘control’ doesn’t make sense either.

I do have a sense of the direction I’m headed, though. Call that ‘a plan’, if you like. Sort-of.

It’s still enterprise-architecture. But a much bigger view of enterprise-architecture than you’d normally see associated with that term.

[As an aside, one of the joys of this shift is that I won't have to waste any more time arguing with the IT-obsessed and, now, the business-obsessed, about their misuse of the term 'enterprise-architecture'. I know it's wrong, they know it's wrong, everyone knows it's wrong, and just about everyone knows the damage that that term-hijack is causing, too. But hey, if they really need to keep on 'pissin' in the pool', best to just leave 'em to it, I guess. At least when you come here, you do know that when I talk about 'enterprise architecture', I do mean 'enterprise', and 'architecture', and the way they fit together - and not some piddling point about how two IT-boxes talk to each other. Unless we do need to talk about that. Which we do sometimes, of course. ]

What I’m really aiming at is the architecture of the biggest enterprise we have: the human enterprise. All of it. Which takes place within a broader ecosystem, usually referred to as ‘this planet’ or suchlike. Which is, yes, kinda big…

[In Twitter and elsewhere I'll use the hashtag #rbpea to indicate this type of 'Really-Big-Picture Enterprise-Architecture'.]

Why? It’s because I can see there are some big, big, BIG architecture-type questions that just about no-one else seems to have addressed so far, if at all. Or even noticed, in most cases. Kind of ‘oops…’, if you like. A very big ‘oops…’.

Which means that someone needs to be doing something about that ‘very big oops…’. And I look around, and I can’t see anyone else doing it, or putting their hand up to do it. Which, uh, kinda suggests that it’s my turn to do something about it. Yikes… Yeah, kinda challenging, coming face to face with that…

It doesn’t mean I’ll necessarily be much good at it: others would probably be a lot better for this than I am, no doubt about that. But it’s clear that someone needs to hold the fort for now: and right now that ‘someone’ seems to be me. Oh well…

I certainly don’t claim to have ‘the Answers’; at the moment I’d barely claim to have more than a few good questions. But at least it’s something. And I do have some relevant skills and experience, so in that sense I do have some ’response-ability’ here. Hence, in that sense, my responsibility.

So that’s the ‘plan’, really: be responsible. See what I see, hear what I hear, feel what I feel, and then literally ‘be response-able’ about that. Be like Wangari Maathai’s hummingbird – or perhaps, in my case, more like a weary, wary old toad – just doing the best I can.

Not a big plan. Not a complicated plan, with a nice big complicated roadmap from ‘as-is’ to ‘to-be’ and crop-circles an’ all that, like what all those real, proper certififificateded enterprise-architects do.

But a plan. Sort-of.

Hmm…

There’s one part of this plan, though, that a fair few people may not like – and I perhaps ought to apologise for that in advance. (Though might be better to just stop apologising for everything anyway?) It’s just that being responsible also means being honest: and being honest about what I see is going to annoy a few folks – because to be blunt there are a heck of a lot of ideas and actions out there that are just plain dumb. Stupid: the definitely-not-a-good-idea kind of stupid. Often the darn-lucky-if-we-survive-this-one kind of really stupid, too. Sorry, but it’s true.

One example of that kind of ‘really-stupid’ is the notion of ‘rights‘, which just does not and cannot work, no matter how much people try to kludge to make it it look as if it does. It’s bullshit: it’s a ‘kiddies-anarchy’ view of the world, built around evasion of any notion of responsibility. And we need to stop pretending that it’s anything more than that – so that we then do have a chance to rebuild something that actually can and does work.

Ditto the entirety of what’s laughably called ‘economics‘. Ditto the whole notion of ‘intellectual property’ – or most any current form of so-called ‘property’, for that matter. Ditto, behind it, the entire concept of ‘possession‘. All of us know it’s all bullshit, a made-up fantasy to prop up the pretences of people whose idea of ‘making a living’ consists almost entirely of untrammelled theft – an ‘economy’ based on theft-without-end. Gosh: that’s an ‘economy’??? – doesn’t look like one to me… not in any sane sense of ‘economy’ that I’ve ever heard of, anyway… So why not say so? – before we really do all end up in drowning in this bullshit?

Sigh.

In that old fable of ‘the Emperor has no clothes’, it’s a naive kid that unknowingly calls everyone’s bluff, by saying the truth about what he see. But I’ve come to realise that in reality it isn’t some innocent kid: it’s a grumpy old toad like me. Which means that sometimes – often, perhaps – some people ain’t gonna like what I say about what I see. Too bad. Sorry, ’bout that, but there ’tis: there are only two choices here – it’s either be honest, or don’t bother, and from now on I’m a lot clearer about which one of those two I need to pick.

One thing I won’t do is put anyone else down. I’ll challenge the bullshit whenever I see it, and challenge hard about it at times (and expect others to challenge me about that, too): but it’ll always be about the ideas, the thinking, the action – not the person. I promise you that. So if you find yourself ‘taking it personally’ about something I’ve said, please look closely at yourself first, and before you come out all-guns-blazing at me – because it’s in that ‘taking it personal’ that you’re most likely to learn the most, and most likely to find out who you truly are.

Anyway, down to it. That’s the plan, sort-of. And yes, there’s a lot to do – and a lot to talk about with you, too, if you wish?

You what? “Say no to women’s rights” – you’re kiddin’ me, right? What kind of misogynistic claptrap is this…?!?

I’ll admit it: I’m being deliberately provocative here. (Did get your attention, though, didn’t it?  And don’t forget I did warn you that what I’m doing these days could be a lot more challenging for many folks? – well, this is what that looks like.  )

So cool it, okay? Calm down. It’s almost certainly not what you might think I’m saying. And don’t panic: ultimately this is more about a practical design-issue in ‘big-picture’ enterprise-architectures than about anything else. Serious, sure: but not misogynistic. Honest.

It’s true that there are specific problems around all closed-category ‘rights’ such as purported ‘women’s rights’ and the like – and I promise I’ll come back to those later. But that isn’t the real point here anyway. The real point is this: the whole concept of ‘rights’ could well be one of the most disastrous mistakes that humans have ever made. And we need to find a way back out from that mistake if we’re ever to achieve some kind of sustainable society.

In terms of well-meant stupidity, the notion of ‘rights’ is right up there with the toffee spear [thank you Terry Pratchett!] and the lead balloon: it doesn’t work, it’s never worked, in fact can’t work, because its cause of failure is built right into its very roots. Scrambled misunderstandings and misuses of the notion of ‘rights’ represent a huge failure-risk, right at the roots of all of our current ‘really-big-picture enterprise-architectures’. And to be blunt, the concept of ‘rights’ is so riddled with calamitous unintended-consequences that we really need to remove it, totally and permanently, from every aspect of every law in every land.

An assertion to which, at present, you might well disagree.

Which is fair enough, of course.

But perhaps allow me to explain?

(And yes, as usual, this is going to be a bit long… but I think you’ll find it worthwhile.)

Read more…

When I said I was moving on, in the previous post ‘Time for this on toad to move on‘, yes, I was serious: I’m moving out of mainstream ‘enterprise’-architecture.

Am I giving up? No, not at all.

Am I actually leaving the entire enterprise-architecture domain? Nope. (Sorry to disappoint a few folks there, but you’ll just have to put up with that. )

So what exactly am I doing, then?

All I’m doing here, metaphorically speaking, is that I’m moving along the road a bit: a few metaphoric houses up the road, if you like. Similar sort of work to what I’ve always done, in many ways, but a much bigger picture this time. A much bigger picture. I’m not going to be looking (much) at the ‘enterprise’-architecture of some small bits of detail-level IT any more: I’ll be looking at the ‘enterprise-architecture’ of the whole darn planet…

Arrogant sucker, ain’t I?

In a way, yeah, of course it is, to say something like that. But if you look around on this blog and elsewhere, in effect that’s what I’ve already been doing, for years. All that’s really different now is that I’m making it a bit more explicit.

And to be blunt, looking around a bit, it really does feel as if I’m one of the few people anywhere who has a freakin’ clue about what’s really going on out there (answer: an MQ-9 mythquake [kind of like a worldwide Richter-9 earthquake, only worse]), what chance we have to stop it (answer: none at all), what won’t work (answer: just about everything we might think of as ‘normal’ or ‘business-as-usual’), and what might work (very-tentative-suggested-answer: something on the lines of a responsibility-based service-oriented enterprise model for a global economics, with systematic eradication of any concept of possession – including all concept of ‘rights’ – and total restructure of every possible aspect of politics at every level. In other words, just a few minor changes here and there… ). Seems like there might be a real need, then, for someone with my kind of background in futures, social-dynamics, skills-development, creativity, complexity, innovation, sensemaking and strategy, across a whole swathe of different companies, climates, cultures and continents. Oh, and there’s also enterprise-architectures, of course: reckon that might possibly be useful, too.

Yes: a real big need for that.

Kind of a big anti-want for it, though.

A very big anti-want.

Oh well.

But no problem, really. Do I think I can make a living out of it? Nope, of course not: I’m not that crazy. But I’m not making any kind of viable living out of enterprise-architecture, either, so what’s the difference? As long as I can pay my way somehow in this increasingly-insane ‘economic system’, that’s all I’ll need. And given that I’ve survived somehow for all these years, without ever having suffered the indignity of being a so-called ‘permanent’ employee, I reckon I’ll manage to keep going for a while yet. Somehow. Doesn’t really matter that I don’t know how: the way things are going, pretty soon no concept of a ‘plan’ is going to make sense any more, so perhaps I’m just getting in early to beat the rush?

Yeah, sure it’s lonely at times: I don’t have any real support at all, no family, no partner since literally decades ago, and at my age pretty unlikely ever again. Good: it means that there’s no-one else to get hurt on my behalf if I screw things up.

Sure it’s scary, desperately insecure: I don’t even have a home of my own any more. Good: nothing particularly to lose, then; nothing of that kind that can be used as leverage against me. And I can just up-sticks and go anywhere that I’m needed. Easy. (In principle, anyway… )

I’m useless at organising anything, events, stuff like that. Good: instead of desperately pretending that I can do everything myself, let other people do that stuff instead – they’re much better at it than I’ve ever been or ever will be. Just do my part of the work, and let others get on with theirs. Simple. (Interesting challenges on trust, of course… )

Turn every obstacle into an opportunity. Live this stuff that I’ve been talking about: rather than ‘making a living’, much better to go for ‘making a life’.

Crazy? Sure. Of course it is: never said it wasn’t. But then I come out of a family-background with a long anarchist-style tradition (of the more constructive if occasionally-quixotic Quaker variety, rather than the brainless bomb-throwing kind), and it’s about time I put those principles into real-world practice. Time to give something back – especially as, at age 60, I probably don’t have that many years left in which to do so. That fact matters, a lot. It also brings its own rather interesting sense of urgency…

So what does all this mean, in plain, ordinary, everyday terms?

Various things I won’t be doing:

1. I won’t do any more work here on detail-layer analysis of IT-oriented ‘enterprise’-architecture such as TOGAF or Archimate (unless anyone specifically asks me for an opinion or whatever).
2. I won’t be presenting myself for any more contract-work as an ‘enterprise-architect’. (I’ll still be available to do spot-work commercial consultancy or training for most types of EA, in just about any industry that isn’t finance, banking or insurance – but I will expect to get paid for that, every time.)
3. I won’t offer any more ‘free’ advice on enterprise-architecture or whatever to people who can darn well afford to pay for it. (I’ll still be more than happy to help anyone in any other way – especially any of the upcoming ‘new generation’ of enterprise-architects.)
4. I probably won’t be going to any more ‘enterprise’-architecture conferences, not least because I won’t be able to afford it (unless someone pays at least my expenses, of course).
5. I won’t pander any more to people who to me seem arrogant, bullying, unwilling to think, and otherwise acting in an asinine or irresponsible manner (and yes, there’s been a lot of them I’ve put up with way too often over the past few years…)

Various things I will be doing:

1. I will be doing a lot more research and exploration on ‘big-picture’ themes, developing new types of tools and techniques to tackle those issues in a much more constructive way than as at present; and working with others to develop new toolsets and training-materials for these needs. (It’d be nice if someone else paid for some of that work, but being realistic I wouldn’t expect it, unless anyone else that I’m working with is getting paid for it too.)
2. I will be doing various types of consultancy-work with non-profits, citizen-groups and other organisations that are reaching towards a more constructive world. (Again, it’d be nice if I got paid to do some of that, but I’d only expect it from commercial organisations or government bodies, who should be able to afford to subsidise some of that other work at least.)
3. I will show the EA community and others how to apply those ideas, tools and techniques, within the conventional business context, such as with Enterprise Canvas and the like. (It would likewise be nice if sometimes people would at least offer to pay some of my expenses for doing this, but I do acknowledge that there are too many of us already in this same boat that I am with regard to ‘real-EA’.)
4. I probably will be going to a wide variety of conferences and other gatherings on broader-scope societal-change topics. (As ever, the real limit here will be my probable near-nonexistent income: so if you really want me at your gathering, please do find some way to subsidise my travel-expenses at least.)
5. Much of my work and writing will be a lot more ‘political’ and challenging for a lot more folks: in which case, sorry, but that’s just too bad, because none of us can afford to tolerate outright irresponsibility and abuse any more. (I am very clear about what is and is not abuse in the social context, by the way: see the ‘manifesto‘ on that, from my book Power and Response-ability.)

So that’s it: getting down to work in a different garden – a garden that’s a rather better fit, than that of current mainstream ‘enterprise’-architecture, for this admittedly somewhat-strange kind of toad.

Comments / suggestions / requests, anyone?

Strange things, metaphors: they kind of have a life of their own sometimes…

My mother tells the story of the first house she and my father lived in, some small place way up in the north of England somewhere, back when my elder brother was still a babe-in-arms. The garden they’d inherited there was an overgrown tangle, and they didn’t have much of a clue about gardening, but it seemed a friendly sort of place. It even had its own toad, hiding in the humid dankness underneath a sprawl of strawberry-creepers that had crept in from under the fence from next-door.

It didn’t take long to see why the toad was there. Next-door’s garden was regimented, ordered, everything under control, just so. And all a bit sad, because nothing was thriving there. Beneath all that would-be perfection, the strawberry-patch was a mess of slugs and snails, stunting all the growth; what few fruit were left were all tiny. Yet over on my parents’ side of the fence, those same plants were producing a lush spread of abundant greenery, enough strawberries to keep a grocery going all on its own – and one very happy toad, who’d made very sure that there was not a single slug to be seen.

My mother realised what was happening in the next-door garden, and even offered to send ‘their’ toad over there. But the neighbour was adamant that she wasn’t having “that disgusting creature” in her perfect space: no way! And continued to fret over the fact that her once-imagined idyll was indeed dying…

Hence interesting that I’ve been writing about ‘the toad in the road‘, because I guess that’s what I am myself right now, in this garden we call ‘enterprise architecture’. A toad in the road: right idea, wrong place. Right idea for somewhere, I’d hope. But wrong place for here-and-now. Oh well.

Yeah, enterprise-architecture. You know, this could be a really nice garden? Especially if you got rid of most of this mess of concrete, and let those tired plants in their cracked concrete tubs get their roots down into the dirt at last. Plenty of potential and all that: to get the water flowing again, you might have to take a stick of dynamite to that ugly-looking paddling-pool that the last lot of kids built for themselves, over in the corner called ‘IT-centrism‘, but hey, it’s all here. Why not do it?

You’d wondered where all the wildlife went, but can’t you see there’s not much that can thrive in this kind of desert? A few bugs and wood-lice and a lizard or two, perhaps, but that’s about it. If you want it to work, perhaps plant a few things that can actually grow here: get a bit of shade going an’ all that. There’s a few plants of my own that might grow well here too, if given a halfway-decent chance: the Enterprise Canvas, perhaps, or that notation-agnostic metamodel; or maybe even a bunch of ideas about value-trees, about the service-oriented enterprise and the structure of management – kinda strange-looking at first, I know, but they really do work in this kind of climate. Only a suggestion, of course: it’s your garden, after all.

I’ll have to admit, though, that this isn’t really my kind of place that you’ve got here. Partly my fault, perhaps: I do know I’m kind of an Outsider – always have been, I guess – though I really have tried, I promise you. It’s just I really can’t cope with all the broken-down bits of machinery parked all over the place, and the possessiveness that still pervades everything: they do kinda get in the way all the time. And a bit too grey, too cold, too lifeless: too corporate, I suppose you could say? I’m gettin’ old, I s’pose: I need somewhere that’s a bit more comfortable with having real people around the place, a bit more aware of the anarchic nature of, well, nature itself? I guess I could do with a bit more of the bigger picture, too: and I don’t mind all those mythquakes that we can see coming down the road a ways, though I know they do worry some other folks a lot.

I’ll still be around, of course: if you need me, you know where to find me. And I’m always happy to drop by in your garden – especially if you find a way to bring it more back to life again.

But yeah, I gotta face the facts: this kind of ‘enterprise’-architecture garden ain’t no place for the likes o’ me – and out here at present I’m just another toad in the road.

So it’s “goodbye and thanks for all the slugs”, I guess? – because it seems like it’s time for this old toad to be a-movin’ on.