Archive for June, 2009

Exemplar Projects

June 14, 2009

In today’s complex and turbulent world it is vital to have futurists who can collaborate on collective projects, focus on action codified in exemplar projects and validate actions towards a better world. Unfortunately current ‘education’ systems focus almost exclusively on the individual learner and have separated the learner from the praxis of the lived life. Furthermore classrooms separate the learner from design, production and integration of learning into community life. The author argues that overcoming this separation of thinking and doing is one of the key challenges for modernity and in futures in particular.

A way in which we may be able to meet this challenge is known by the term ‘Artificers’ in Australia – innovative individuals who look forward wisely and solve collective problems today through applying their ingenuity with what is available, thus integrating thinking, doing and being in what in ancient times was called Poiesis and in Medieval times ‘artificing’ and today can be seen in Action Learning and the Artificer. The four principles, as well as examples, of the Artificer approach are discussed including their exemplar projects. Finally, the importance of the Artificer approach to ‘futuring’ and creating living breathing examples today of a future our children can live with is emphasised and collaboration sought.

Keywords:

Artificer Learning, Futuring, Critical Futures Praxis, Artificer, Action Learning

1. INTRODUCTION

In today’s complex, turbulent and often incoherent world it is vital to have futurists who can collaborate on collective projects, focus on action codified in exemplar projects and validate actions towards a better world; and actionists who can think of the longer-term and the big picture in which we, and our actions, are located (or situated). Unfortunately current ‘education’ systems have separated the learner from the praxis of the lived life; and classrooms separate the learner from design and production of artifacts for our lives, and more generally intergenerational community life.

In Australia there is a term for someone who can act forward wisely and solve problems with what is available while developing innovations ‘in the field’ so to speak that respond to broader needs – this person is called a ‘Artificer’. NB: A Artificer is committed to the use of personal ingenuity for self reliance and excellence at her task of developing innovative exemplar projects[1] and is not to be confused with a ‘backyard mechanic’ who does shoddy work.

The Artificer is deeply ingrained into the Australian national psyche indeed the runner up for the national anthem – Waltzing Matilda – is about a bushie who steals a sheep for food and ultimately takes his own life rather than be caught by the law. Conventionally a bushie is someone who can fix a practical problem with ‘fencing wire’ and do a great job to boot and the Australian Broadcasting Commission’s Artificer series (see web site section in resources) literally shows just that particularly in indigenous communities.

In order to understand the Artificer approach, we need to embrace the vital role of praxis in the design process viz. Idea | Design | Implementation (action). I have found that, in social innovations in the ‘real’ world, up to nine tenths of project energy is absorbed in implementation and compliance rather than (re)conceptualising an idea or active experimentation towards improving the concept’s application. This compares, for instance, with up to nine tenths of the energy expended in the conventional academic process in conceptualisation. And regrettably in Vocational Education today, which is assessed by correct behaviour not understanding, up to nine tenths of energy is directed to action, not as praxis or poiesis, but in behaviour, not to understanding as in conceptualisation let alone active experimentation. Additionally, the actions of those concerned with implementation tend to be limited in scope to operations only and bigger conceptual issues are seldom engaged.

This fundamental structural mismatch in education (action-less conception and concept-less action) has emerged over the past 200 years and been identified and explored previously by many educational innovators, yet possibly has not been adequately applied to futures/foresight. This article maintains this as one of the fundamental critiques of the positivist and post positivist paradigms by action learning/action research circles, and one of its key areas in urgent need of redemptive innovation.

Emergence of the division between thinking and doing

Boyte after Arendt, explains that it was Plato who introduced ‘the division between those who know and do not act and those who act and do not know’. Boyte [1], Arendt [2]. The Judeo-Christian belief of original sin – where the manifest world, and potentially our actions therein, are seen as tainted compared to seeking the divine in the life of the ascetic including renunciation of the senses, or at least suspicion of the joy found in manual dexterity and its fruits to some extent maintained, extended and deepened this Platonic division.

Newton’s view extended this Platonic perspective in that for him ‘The Universe was a mechanical one whose order was maintained by a distant God’, and the best man could hope for was to understand the mechanics of it all – not the underlying rationale. Newton, in fact, wrote more on alchemy, at essence concerned with ultimate causes and transformations, than mathematics: he saw the universe tinctured and enviviated by emotion and love. These works, however remain unpublished. Coulter [3], Christianson [4]. After the tradition shaped by Plato and enhanced by Newton, in the West, we have doggedly followed a staunchly mechanist view, that culminates in the structural separation of thinking and doing in our schools, Universities, bureaucracies and scientific research laboratories.

Society as cephalocentric – accessing the overlooked mimetic epistemology of dexterity

What this means for today’s humans – some 200,000 years after the transition from Homo Erectus to Homo sapiens – is that our learning abilities and creativity are still very deeply connected to our manual capacities. The two are linked by dexterity[2]. Cultures such as ours dichotomize ‘mind’ and ‘body’ and hold to what Wilson calls a ‘cephalocentric view of intelligence,’ whereby the importance of the hand-brain nexus is bypassed and the role of dexterity is largely ignored. Wilson [5]. As a result, we overvalue symbolic knowledge (the ability to manipulate words and numbers to describe or represent meaning in abstract theoretical linguistic symbols) while undervaluing ‘bodily knowledge’ or ‘hand knowledge’ (or what Wilson calls mimetic knowledge i.e. knowledge which uses conceptual-manual dexterity to directly transform physical reality i.e. the world around us and vice versa. Wilson [6].

Such Mimetic knowledge he severely differentiates from imitation because mimesis includes more than just copying and includes elements of intentionality and understanding and capability generally manifest through dexterity i.e. learning or as I call it here ‘futuring’. For example in car manufacturing in the 50’s and 60’s many accused Japan of just copying the design of western vehicles and selling them back to the West at a much cheaper price, however in the subsequent 25 years it has become clear that the situation was one of mimesis not simple copying as the Japanese mastered the deeper conceptual and design arts and now have generated for instance in Toyota one of the most innovative and largest vehicle manufacturers on earth, and many of the companies producing the vehicles originally ‘copied’ e.g. Leyland are not in business.

Mimetics then are acts that embody a theory of knowledge, an epistemology, that manifests in intentional, representational and concrete acts (e.g. making a stone axe 1,000,000 years ago or an exemplar project today as discussed in this article) that are not mythic (symbolic narrative) or theoretic (abstract calculus) but mimetic. Thus they are not just copying as in monkey see monkey do, but replicating with understanding including intentionality leading to the capability to manipulate the elements of our physical environment to create meaningful actions and objects in our lives. For Wilson this mimesis involves the invention of intentional socially encoded representations and their articulation into communal reality. Wilson [7]

In schools, Wilson writes, children ‘who are most successful, even virtuosos, at using their hands to conceive, understand, build and fix complicated things in the everyday world around them’ are often the same children doing very poorly on mathematically related intelligence tests. Furthermore one can see this respect for the mimetic epistemology behind the theories of education of Dewey, Kolb, Sarkar and Steiner and others and also in much of the intent of the vocational education systems. Dewey [8], Kolb [9], Rama [10], Inayatullah [11], Steiner [12]. According to Wilson then such systems are not as they are seen nowadays as secondary for students who cant ‘cut it’ in academia, they are actually discrete and equal to the symbolic systems now so dominant in our educational arena.

Wilson’s book can be rough going at times, but I highly recommend it to those of us who feel that our hands are quite literally the smartest things we own, further he maintains that the hand speaks to the brain just as surely as the brain speaks to the hand. This can be seen in any discussion where people who have to put their hands behind their back simply can’t communicate properly. From Wilson’s perspective gesticulation is part of the mimetic episteme based on dexterity. Certainly smarter than the conventional Western brain that chooses to risk either ignoring or overworking dexterity to the point of RSI (Repetitive Strain Injury), seldom choosing to dance with or respect it.

The results of this split are readily seen to day in terms of the specialisation of skills, separation of academia from actual social change projects, separation of producing from consuming e.g. we are moving rapidly away from being ‘prosumers’ – having our own gardens, making our own clothes, and the pejorative position that vocational education takes in relation to higher education, and so forth. Arendt claims this is the challenge for modernity: to re-braid thinking and doing, in sort facilitating the re-emergence of mimesis.[3]

3. FROM ACTION LEARNING TO ARTIFICER LEARNING

Artificers then may be seen as a type of action learning that:

· Focuses on the learner, not only the thinking (academic education) but also action (although much action is seen as ‘behaviourist’ vocational education), such that it…

· Draws from experience, yet is proactive and intentional, towards a better world and…

· Embraces the overall Design process covering Idea | Design | Implementation
(I | D | I): including intelligent understanding of the basic concept; prototype design; establishment and critical reflection on subsequent outcomes by…

· Embodying the agency of the learner; not only in seeking to address structural issues/projects but is also…

· Directed to the good of the person and the good of society (integrity and ethics) i.e. virtuous action towards the good (of) society by…

· Linking action directly to the priorities from the ‘global problematique’ and is concretised in an exemplar project or master piece, that…

· Moves from praxis to poiesis i.e. from doing to making and shaping, i.e. action as prototype development, for the general good through a focus on critically informed instrumental action.

Artificer Learning or Artificer Learning then is a form of action learning focused on the learner – who learns by making or shaping an action decided on collectively and intended for some particular application towards a better world. Such learning is always threefold – internal to the learner (integrity, values etc), external to the learner (ethics and how the world works), and bridging between the two (dexterity delivered content).

‘Artificer’, then, is based on a type of action that emphases a learning by doing approach that is designed to improve the human condition generally over an extended time period of at least a decade,.

The present condition of the West may well be a reflection of Rick Slaughter’s view of western cultures as manifestations of ‘industrial flatland’ where horizontal extension reigns and intention or vertical knowledge is deemed unnecessary – where thinking and doing remain disparate. Slaughter [13]. Any serious system of activism needs to engage this dilemma at a profound level. Historically, in Australia, I argue that one of the closest ways we can get to this ‘path less travelled’ is via. a person called a ‘Artificer’ or in this instance ‘Artificer’.

THE FOUR CARDINAL PRINCIPLES OF THE ARTIFICER

The outcome of my grounded theory whereby theory is build up from local or grounded observations not as is usually the case in ‘grand theory’ local data are sought to prove or disprove the grand or general theory[8] Glaser [17]. Based on a two year research period working with some 4 Artificers identified the following four key principles. During this period I kept a field journal and recorded learning insights therein. Grounded Theory was then applied to code these insights and identify key emergent ‘meta categories’ from this field data records. The key or paramount category that emerged, one that all other categories related to, was ‘the exemplar project’ (see Principle 1 immediately below) Glaser [17], Dick [18]. This action research protocol for this project is explicated in Wildman and Hadkins [19].

Artificer Principle 1: The Exemplar Project Principle

Exemplar project – or bricolage – means a best in class project/prototype designed to address a collectively prioritised need, and demonstrates a better world is possible for our children.

For example a project that is based on Artificer learning over a decade of praxis, such praxis helps generate a grasp of the big picture while understanding the small picture, its components and interface. Interface is that interdisciplinary surface between skill sets that are to be integrated if knowledge is to be efficaciously applied. For instance a project/prototype requires such interface/interdisciplinary integration for its successful testing and in fact much of the beta version is about working out the interfaces i.e. working out efficacious ways various skill sets/knowledge areas can interface effectively.

In this way active practical knowledge/wisdom through the exemplar project embeds interdisciplinary interface in the very ‘D’esign process and often occurs at the edges of the formal | informal economy. The project tends to be innovative rather than inventive, and combines business discipline, vocational expertise and social context, that braids thinking and doing; part and whole; individual and collective and is aimed at bettering the lot of our fellow human in line with the requirements of the global problematique.[9] In a social sense then the Exemplar Project integrates/interfaces Social Futures | Action Research and | Change Management.

Such interface involves the following key interface/interdisciplinary arenas:

[1] Technical Interface category

[2] Human Ecology Interface category

[3] Ends Interface (Normative and Strategic) category

[4] Lateral Interface category

[5] Informal Interface category
[6] Learning Interface category

[7] Design Interface category
[8] Butterfly Effect Interface category

[9] Interface as Focus

[10] Failure Interface category

[11] Tool Interface category

[12] The Polis as interface nest

Should these be applied to a learning institution we end up not with a ‘University’ (one way of knowing) but rather with what may be called a ‘polyversity’ (many ways of knowing). That is from monophonic university to polyphonic multiversity. Wildman [20]

Artificer Principle 2: Social Betterment Principle

The exemplar project is seen by the Artificer as an example of a social betterment. Such betterment can be for the corporation and its community interactions, for the community independent of the corporation, or for society as a whole.

The exemplar project although it may manifest in an technological or organisational manner is actually seen by the Artificer as a social betterment or holon, after Koestler [21]. That is as self organising nested system which is simultaneously part and whole, hierarchically situated yet autonomous, using fixed rules yet flexible strategies, such as the heart in the circulation system of our body.

The Artificer then may be seen as a Renaissance person and sees the exemplar project at essence not uniquely materialistic i.e. a technological endeavour yet to be understood in terms of social betterment. Artificers tend to integrate life at the individual perspective with social betterment.

In overview the article calls for a concentrated action research project in the arena of the largely bypassed mimetic artificer type epistemology alluded to by Wilson and urged by Arendt in the re-linking of thinking and doing. For me this is the underlying and as yet unanswered or even unacknowledged challenge of the Western modernity project, thus this article. Potential areas that could enhance the Artificer approach’s chance of success and encourage others who now, or wish to, work on similar lines are highlighted below and the editor and I are keen to hear from anyone so interested.

This calls for a need to bias learning to action; to braid thinking with action – not separate the two. Further, I suggest the need for a pedagogy that reconciles the Platonic differentiation of thinking and doing while focusing on action, in a sort of epistemic affirmative action, and finally moving away from the ‘universe as a machine’ world view of Newton to a ‘universe as an interactive exemplar project’ view. It may well be that the development of an integrated artificer pedagogy may once again help re-integrate Higher and Vocational Education towards a better world for our children’s children.

One such approach, Artificer Learning, is more commonly recognised as Artificers. It may be that in the medium term future organisations aiming at Futures Work may wish to use some artificer or Artificer skills and approaches in order to concretely demonstrate through exemplar projects systems ideas and designs for a better world. Such a ‘futuring’ approach braids thinking and doing through exemplar projects by artificers, and artificer organisations, of integrity, e.g. the exemplar project examples in the box above. In this way the English Statute of Artificers of the 14th Century may well have relevance today.

One may see many such exemplar project examples today in the arenas of hard technology such as air and space craft and space craft design, information processing and genetic engineering and some of the better aspects of training in the health and military arenas. Little vocational education and almost no higher education today bare much semblance to artificer learning.

Sadly we see few exemplar projects in the social technology arenas of governance, restorative justice, local economy, urban design, citizen rights and responsibilities and deep sustainability[10]. Imagine if you will a FOX cable program called Return to Intentional Community which set teams seeking to join a particular community certain time critical governance and soft system tasks, the outcomes of which could then be assessed, piloted and posted on a web based exemplar project clearing house site. Exemplar project write-ups could even have a place in journals and themes such as this. Lack of development in socio-governance arenas means that for instance new hard tech processes such as weapons and information control are grafted on to existing non participatory top down delivery systems e.g. bureaucracies and other punitive systems which then just further exacerbate the problem by further reducing citizen rights and overall system sustainability.

A few of these soft technology exemplar projects are out there however they are few and far between often don’t interact with one another as they are in different sectors and have little web interface. This needs to change urgently as soft technologies are the nested system upon which hard science rests, and we urgently need improvements in, as well as the dissemination of, such soft technologies, in our social ingenuity in order to direct our hard technologies in ways that can demonstrate today a better world is possible tomorrow for our children.

In light of this challenge it is hoped that the neologism of the Artificer may play a part in providing an encouraging way forward to this more representative interactive artificing future. 

Subversities

June 14, 2009

Future Uni. as an institution of foresight

Extract from Wildman, P., From the Monophonic University to Polyphonic Multiversities. Futures, 1998. 30(7): p. 625-633.

And

Wildman, P., At the Edge of Knowledge: Toward Polyphonic Multiversities, in The University in Transformation: Global Perspectives on the Futures of the University, S. Inayatullah and J. Gidley, Editors. 2000, Bergin & Garvey: Westport US. p. 105 -111.

· Subversity -one such Institution of Foresight

A group in rural Australia, of which I am a member, seeking to develop an ‘off-grid’ futureversity. Realising that many people today see the ‘off-grid’ nature of much of our future. In short if there is to be one it certainly wont be the ‘official one’. We see our market as backpackers and youth moving off communities. In fact there are around 200 such intentional communities in the region (Northern New South Wales) with an estimated 20,000 people and 6,500 youth, several hundred of which leave the communities each year. Today most youth leave the communities in their late teens.

The concept is called a ‘subversity’ and recognises that most cutting edge research is now done outside universities, which have tended to degenerate to ‘credentialling the status quo’. Accreditation is deliberately not being sought and workshops will use theatre and bush settings sprinkled with Socratic dialogue and theatre (yes a ‘page on stage’ alternative to ‘sage on stage’ lecturing) and web based non personal ‘hyperlearning’ yes there are alternatives that embrace the original Enlightenment vision of rationality which included theatre, imagination, and introspection as well as empiricism.

This is not new-agie gabfest rather it is aimed at tapping into the increasing flow of people who recognise that learning is not only about ‘things’ or ‘how to fit in’. Today learning is also about four additional issues; activism to change the system, artificer knowledge linking inner and outer knowledges, cultural empowerment. All of these then can all be bound together with a ‘Global Citizens Charter’ which in turn is embedded in ‘planetary consciousness’.

Deep Futuring

June 14, 2009

http://science-artificer.iwarp.com/rich_text_1.html

Attributes of Negentropic Deep Futuring

Virtual Personalities:

Interacting & Teaching in Social Networks; Gender Reunion; Makers, Producers and Servers, Communicative Action, Learning in Action; Action Research; Social Negentropy. An integrated politics of partnership no longer splits off the “private sphere” from the “public sphere” or “women’s rights” and “children’s rights” from “human rights.” The personal is individual, collective and political.

On the basis of criteria identified by Wildman (2003), some characteristics of social neg-entropy are:

1. Giving (in that giving from the heart without necessary expectation of return generates good will – an esoteric form of neg-entropy)
2· Empathy (care and concern for others health and well being as well as yourself)
3· Net energy creation (as contrasted to an energy sink)
4· Organologic (such as diversity encouraging, fractal geometry, spectral-reserve, self-organisation, recursiveness)
5· Diversity harmonising cp. to Conformity centralisation
6· Informal/outside the box (in that all the formal economic structures are now seriously entropic and generally shrink wrap any within house initiative); not one best way; the whole is more than the sum of the parts, neg-waste (another word for entropy)
7· Trans rational from either or to either and ie. towards the theory of the included middle where something can be both a and b rather than only a or b – with no middle overlap
8. Rebraiding thinking and doing
9· Replacing black with green letter law – this means being rewarded for what we will do right tomorrow and not punished for what we did wrong today. Wildman (2003).

Bridging & Bonding:

Wider and Deeper Global Networking; Learning Circles; Emotional and Action Learning
Value is viable and thus valuable neg-entropic complexity and evolution may be seen as the increasing of diversity within this viable complexity through self-organisation and fractal logic. This will then lead to the emergence of something valuable and potentially viable which can be found by such self-organising fluctuations among the neighbouring possibilities.

Ethical Economics:

Considerations of Ethical Economics includes for instance recognition of the importance of the Physical Economy cp. the Monetary Economy; Fractally Embedded Self-Reliant Economic and Political Systems; Creative Partnership Futures. See for instance Wildman (2003).

Cultural Reclamation:

Positive Sum Situations; Intentional Community; Anticipating Emerging Issues; Deliberative Democracy
Tocqueville 1825 identified a form of oppression as ‘mild despotism’, which he saw as erosion of liberty far more serious than violent form of despotism characteristic of feudal societies. Corporate feudalism rolls back the world clock by imposing propagandised groupthink of the lowest common denominator:

‘it covers society’s surface with a network of small, complicated, painstaking, uniform rules though which the most original minds and the most vigorous souls cannot clear a way to surpass the crowd: it does not break wills, but it softens them, bends them, and directs them; it really forces one to act, and constantly opposes itself to one’s acting; it does not destroy, it prevents things from being born; it does not tyrannise, it hinders, compromises enervates (deprives, weakens), extinguishes, dazes, and finally reduces each person to being nothing more than a herd of timid and industrious animals (robots?) of which the government is the shepherd.’ Young (2001:38).

Cultural Dynamics of Self-Organizing Chaos, Order and Negentropy

We may be able to organize boundary conditions under which evolution on earth can continue. These boundary conditions are therefore no longer purely biological they have evolved to be culturological. The spreading of this logical insight about the primacy of mental and cultural evolution is the key task, which, we have to fulfill in a hurry, and globally. We need a Socio-Cultural Neg-Entropic Innovation Process and we only have a generation to do it.

Such a Neg-Entropic Social Innovation Process (NESIP) needs to focus on:

1· Glocal Governance
2· Glocal responsiveness to socio-cultural events and acts of terrorism
3· Zones of Social Innovation – resourced e.g. through private philanthropy or the UN
4· Strong commitment to improve the health and well being of all people and peoples
5· A Physics Of Love that ennobles relationships between living entities and enriches our planet leading to a deeper respect for all life and what supports it. This way of being is called ‘relatio’ where relationships, as a way of knowing, become neg-entropic. Wildman (1996).

DEEP FUTURES:

Evergreen Revolution; Metafuture; Compassionate Community; Collective Responsibility. Futuring means bringing proactive concrete responses to future issues into present-day operation. Rebraiding thinking and doing, this approach is suitable to present day challenges derived from global issues. This ancient ‘rebraiding’approach to futuring demonstrates a better tomorrow today, cutting the lag time from innovation to diffusion, and has the following characteristics.

· Mapping the Present and the Future through methods and tools such as the futures triangle and the futures landscape
· Anticipating the Future through methods such as emerging issues analysis and the futures wheel
· Timing the Future, understanding the grand patterns of change, macrohistory and macrofutures.
· Deepening the Future through methods such as causal layered analysis and four quadrant mapping
· Creating Alternatives to the Present through methods such as scenarios and nuts and bolts
· Transforming the Present and Creating the Future through visioning, backcasting, action learning and the transcend conflict resolution method. (Sohail Inayatullah; http://www.metafuture.org/ )

Establishing a Roadmap

A roadmap is the outcome of a collaborative foresight process that can include general and structure plans as outlined above and also it is an outcome that considers a broad set of strategies important to reaching back from a goal in the future. In this article we argue that to be neg-entropic such roadmaps need grow organically from within the social cradle outlined above and in this sense can include vision statements, forecasts, scenarios, strategy and plans, and yet deepen as they go beyond such roadmap tools in three crucial ways:

1. They emerge in a collaboration network of transdisciplinary and cooperating experts,
2. They emphasise uncertainties and challenges in the environment and in causations in the environment as well as within the researcher and use fractal logic and evo-devo sustainability, as well as identifying probable and preferred futures, and
3. They have long-term time horizons (25 years plus is de rigueur as one must structurally move beyond ones lifetime) by comparison to traditional forecasts and plans. ( http://www.metaverseroadmap.org/roadmap.html)

Fractal Logic:

Scientists throughout the world working at the cutting edge of human survival technology are now seeking a multidisciplinary solution to the social, economic and environmental crises threatening us all. There is a desire in Western culture to try, in some way, to enhance human values. Clearly, waste-based Western technology and over-consumption is now systematically causing the destruction of human values and the degradation of the global environment. More holistic worldviews of science and technology (Poetry Science; Science-Art; Freestyle Multimedia; Know-Brow Art) can lead toward viable visions of an optimistic future.

Art connected to Source and the zeitgeist of its times has a living taproot in the matrix of evolution. Our works “work” when they work themselves through our culture, based on that culture’s underlying psychological need. They become meaningful if perceived as carrying revelatory weight that somehow illuminates our collective lives. They may not be “true”, but good things come of this generative vision, reaffirming and celebrating our humanity.

Recent major scientific discoveries have been made which demonstrate that the living process is indeed associated with a very complex infinite universal energy system. New understanding of complexity and self-organization in nature, nature’s own means of self-assembly, reveals its geometrical basis. This new paradigm, rooted in Chaos Theory, Complexity and Holographic Theory, also identifies the geometrical logic base that retrieves the lost ethical and humane physics value system.

We can use this scientific knowledge to construct a global human survival technology of unimaginable wealth, resources and human opportunity. The catalytic properties of art have been identified as the essential ingredient needed to provide the opportunity for this human survival technology to be developed. Artists actively demonstrate the environments of the future and create new valuecosms. Biotech and cosmotech are less likely than infotech to be disruptive over the next 30 years.

Human survival technology must link life to an aspect of infinite universal reality. The culture shock associated with collapse of the entropic paradigm is enormous. The issue embraces fundamental human ethical values, and sooner or later it must enter the international legal system on behalf of global human survival. Already the United Nations University Millennium Project, South Pacific Node, American Council, has fully endorsed the concept of using Creative Physics fractal logic for the cause of global world peace and such an awareness is growing via the internet.

Glocalisation for Survival

In this article we have argued that human survival requires nothing less that the re-emergence of negentropic science and art which are braided together much as the Science-Art Centre Guild indicates by the term ‘fractal logic.’ It represents a paradigm shift from materialistic to holistic attitudes and presumed truths as a negentropic survival strategy.

Chaos theory helps us explain how new forms, or orders, even new self-images, cultural paradigms, and innovative artworks and scientific discoveries emerge. It is the third revolution in science after relativity and quantum theory. It is the prime source of unpredictability in the macrocosmic world and the human scale, formerly described only by classical Newtonian physics. Chaos and complexity is nature’s own way of organizing systems and creating structure. All systems emerge from and eventually dissolve back into chaos.

Fractals, nature’s dynamic self-organizing pattern, exist in the paradoxical space between dimensions, levels and forces of existence. They arise at the interface between processes, at boundary zones where they serve both to connect and separate multiple levels. They translate information/energy, structuring dimensions by adding or recursively removing structure, embodying evolution and change. Fractal dynamics escalate change from tiny to large scales.

Summarising

Holonism is a paradigm – a worldview, which is equally applicable to the universe and our human existence. It represents an escalation or change of domains from materialistic science. Chaos Theory is not a metaphor, per se, but functions as a science metaphor to describe systems, organisms, and dynamic behaviour, including complex adaptation. Fractal logic helps us access the aesthetic functions of ambiguity and paradox without polarization.

Order emerges from the creative edge of chaos – each self-similar local point is the Zero-Point centre of global fractal involvement, a mutual influence in the zone of interaction. Each point radiates creative potential. Local creativity is entangled in the totality of the global matrix. All interactions can be observed at all levels of complexity. The matrix of our creativity, active learning (by doing and shaping) and social structures helps us shape our glocal future. Elements link and combine in a virtually infinite contextual landscape and coordinate as concrete action.

Global connectivity – glocalization describes patterns within patterns — the multiplicity of factors and nonlocal relationships between each finite part of a system. In this post-Postmodern view, fragmentation is overcome synergetically. We are co-extensive with more vehicles for our consciousness than our physical bodies. Fractal logic helps us understand and exploit global processes, even when we can’t predict or control them.

Fractal logic is the logic of life, the basis of form, networks of nested networks – the logic of repeating patterns imposes itself at any level as an ingenious method of information storage, compression, transfer and indexing. The potentially infinite is actualized as a finite resource in a recursive fractal structure. De-centralized, de-territorialized platforms for communication, work and play, such as cell-phones, the Internet and Wii allow us to interact globally from any zero-point locale.

Wisdom and compassion are transmitted by harmonic resonance, by fractal affect – each of us carries within us the characteristics of all others. Thus, we move organically and experientially via cognitive and affective tuning from a paradigm of scarcity to one of infinite creative potential and hyper-connectivity, interdependence and spirituality for the betterment of the global human condition. This circular logic is embodied in Earth’s beautiful biosphere and promises a New Renaissance in science and art. The World will decide.

Ethical Economics is glocal – bottom up community economy development as opposed to top down Globalisation first. Further it is dedicated to the physical economy as opposed to the monetary economy we see so rampant today in our globalised nation based economies.

Rurban Planning – glocalisation requires self sufficient innovative bioregional permaculture netweaved sustainable settlements that braid rural and urban planning. These settlements need to ‘manage their footprint. Such planning also needs to be able to retrofit brownfield and design from scratch Greenfield sites.

Learning by thinking and doing – this is artificer learning, praxis learning, anticipatory action learning and so forth. In all instances this type of learning braids even blends thinking and doing and reflects what one may refer to as ‘indigenous circumstance’. Here kids and adults learn together vertically as well as horizontally in age cohorts.

Conclusion

In short the authors believe nothing less than the future of humanity depends of this redux of science and the re-emergence of neg-entropic science art~ifice. On this basis we have dedicated this site and established SAGI itself. We welcome contributions comments, ideas and projects along these lines. Maybe by featuring (y)our work we can help build towards a critical mass for this type of integrated science-art.

The Social Cradle for Survivable Futures

June 14, 2009

SOCIAL CRADLE

Our own development is integral to the evolution of the whole of human culture. Pursuing the realization of non-separation between the self and the world is crucial to the unfoldment of this process. Evolutionary paradigms describe the spiral of basic beliefs. Increasing levels of connection lead towards increasing systemic order.

HELP ME (Basic Survival)
TRIBAL We (Collective Survival
GRATIFY Me (Immediate Wants)
RIGHTEOUS We (Stable Authority)
COMPETETIVE Me (Material Success)
HOLISTIC Us (Global Harmony)
INTERDEPENDENT Me (Sustainable World)
SPIRITUAL We (Collective Renewal)

Fundamental Principles of the social dimension of the developed plan would need to include holonesquely:

· Express resolve to establish procedural and educational planning strategies – to gain public commitment to a set of fundamental principles – including ethical responsibilities to be adopted by all – to guide future urban and rural planning
· Present ethical arguments capable of practical demonstration and thus able to win public commitment to the principles of long term sustainability and responsibility for future generations:
· Call for public acceptance of a planning horizon that extends beyond 2020 to at least 2050, and preferably 2100.
· Ability to argue for public acceptance of the imperative to innovate and plan in science and art for a post-carbon era.
· Argue for public commitment to plan for and live within eco-regional carrying capacity and footprint limits.

Overall Planning Procedure, the developed plan would need to:

· Call for public submissions on alternative structure plan concepts for greenfield sites.
· Outline plans for submitting alternative structure plans to post-carbon era sustainability tests and comparative analyses in order to inform public choice.
· Outline strategies to engage public in democratic deliberation to (1) determine consent for the basic principles needed to guide evaluation and choice of alternative structure plans (2) decide on structure plans
· Outline plans to advance social methodologies for participation and technical methodologies for calculating eco-regional carrying capacity, and holonic footprinting (see explanation herewith) in order to inform decision making on structure plans. Outline plans to engage local/global partnerships and collaborations to undertake the research, and indicate the timeline for research completion.
· Outline action goals to engage educators in all sectors – schools, universities, communities, NGO’s, government agencies and corporations – to facilitate collaboratively the social learning and deliberation on the scale required (so that key players can anticipate the role they will need to play.
Greenfield Structure Plans should:
· Convey the known alternative conceptual options for guiding development of the structure plans and provide links to websites that provide developing analyses and discussion forums around each of the options.

· Include constitutional recognition of the following critical design policy issues:

1. Governance – constitution, grievance procedure – one day per week
2. Dependency – drugs and dole – addictions to chemicals and government handouts
3. Macro Planning – almost absent even obscenely so – rurban
4. Site Planning – economy – generate at least 2/3rds employment locally, contact patterns, relationship within and between the buildings, network market with other EV’s and so forth
5. Innovation – socially and technologically e.g. building materials solar decathlon wise
6. Focus – induction commitment ongoing involvement, agency structure balance
7. Community leaning the EV as a B&B
8. Socio-economic outreach – too often EVs are live in work out a sort of middle class boomer retirees pose’ with no economic centre with hundreds of regulations about noxious weeds and so forth with no through going evolving participation process and can only work for the educated upper middle class
9. Footprint – individually, house, household and community – this is one criteria that, I’m pleased to say, most of the EV’s have taken on board
10. All these integrated into participatory Design

· Outline plans to engage authorities and academic institutions to undertake suitability mapping and start-up siting for the development and demonstration of alternative planning models that offer promising long term sustainability prospects. (Wildman, 2008)

Negentropic Glocal Futuring:

‘It was Plato who introduced ‘the division between those who know and do not act and those who act and do not know,’ Paul Wildman explained in his eBook on Zen and the Artifice of Ingenuity (2008). After Plato in the West we have doggedly followed a staunchly mechanist view, identified with Newton, that ‘The Universe was a mechanical one whose order was maintained by a distant God’. Yet Newton in fact wrote more on alchemy than mathematics: he saw the universe enlivened by emotion and love. These works remain unpublished. The results of this split are readily seen today in terms of the specialisation of skills, separation of academia from actual social change projects, separation of producing from consuming e.g. we are moving rapidly away from being ‘prosumers’ – having our own gardens, making our own clothes and other bush mechanic type activities. Arendt (1963) claims this is the challenge for modernity: to re-braid thinking and doing.

In today’s complex and turbulent world it is vital to have futurists who can collaborate on collective projects, focus on action codified in exemplar projects and validate actions towards a better world. Unfortunately, current ‘education’ systems focus almost exclusively on the individual learner and have separated the learner from the praxis of the lived life. Furthermore, classrooms separate the learner from design, production and integration of learning into community life. Overcoming this separation of thinking and doing is one of the key challenges for post-postmodern glocalized future.

We may be able to meet this challenge as innovative individuals who look forward wisely and solve collective problems today through applying ingenuity with what is available, thus integrating thinking, doing and being in what in ancient times was called poiesis. Human knowledge of neg-entropic processes is urgently needed to avoid extinction. Sir Isaac Newton referred to the basic universal physics as a profound living philosophy to balance the mechanical description of the universe. This has become known as ethical physics and is known today through the logic of life viz. fractal logic the logic of neg-entropy. The holographic universe that such an approach begets and in turn begets it, is infinite, open, evolutionary and ethical – the new logic. This new logic needs to become the model for our social sciences such as economics. [Paul Wildman, Ph.D., (2003), (2004)]

Glocalization for Human Survival

June 14, 2009

Artificer or artificer learner now may be defined as: someone who while being deeply and broadly technically skilled is reflexively orientated and who ethically and participatively explores the big picture and prioritises, chooses, designs and enacts forward wisely by creatively developing prototypes towards a world transformed. [Paul Wildman 15-12-03]
*
Glocalization proposes both theory and practice for bridging global/local scales in an alternative equitable international system, using a mosaic of committed key actors in the physical and electronic environment. McLuhan called the environment a programmed teaching machine. The meaning of globally accessible information becomes organized in its local context as coherence. Intense local and extensive global interaction is a dynamic that operates in fractally embedded spatial and cultural dimensions. It mobilizes social and economic interaction at the local, national and transnational levels, igniting our active responsibility for future generations.

A potential movement, a peace-building activity combining realism and idealism, glocalization is a bottom-up view of the complex process of harmonizing local and global needs for sustainable futures. It brings globalization issues down to the human scale, linking committed local and global social actors.

Keywords: Futuring, Chaos theory, negentropy, fractal-logic, creativity, values and ethics, sustainable lifestyles, learning, holism, communication, science-art, networking, depth psychology, transpersonal psychology, paradigm shift, complexity, imagination, consciousness studies, fractal logic.

INTELLIGENT NETWORKS: The immediate goal of glocalization’s scale-relativity is practical development of pilot projects and best practice exemplars and policies that can be applied in many if not all areas. It includes proposals and concrete initiatives that promote balance of local and global dimensions via information sharing on a global or transregional basis. The purpose of aspirational futuring is not to predict the future, but to audaciously improve it. Wiser futures require trend identification and scenario development. Scenarios embrace and explore uncertainty in conceptual frameworks.

By adhering to a mechanistic worldview, Western civilization is on a path to extinction, says Science-Art philosopher Robert Pope. The ancient knowledge passed on by the Greeks upheld a survival science, a “Savior science” that was misinterpreted by Leonardo da Vinci but was privately understood by Isaac Newton. Da Vinci by “inadvertently” obscuring the “principle of creation” helped bring into existence a mechanistic mindset that is now accelerating a global crisis of destruction. He presumed all of the universe could be made visible to human perception, and yet the Greeks, and other ancients before them, identified with a universal reality in which harmonious, invisible atomic movement generated divine wisdom.

Negentropic futuring includes six synergetic aspects: 1) mapping acceleration, 2) anticipating, 3) timing and 4) deepening the future, 5) creating alternatives to the present and 6) transformation. Aspirational futuring includes environmental scanning, forecasts, scenarios, visions, audacious goals and understanding change and strategic issues (analysis).

Trends identify key forces shaping the future. Environmental scanning includes global, local, political, economic, technological, environmental and social trends. Scenarios map plausible and visionary space. Roadmaps help us visualize strategies and collaborative foresight, which evokes collective visualization. Paradigms are the assumed truths of our logic. Acceleration is built into the physics of the universe. We can draw from the organic metaphors of quantum physics, field theory, and chaos theory to illuminate the state of the arts.

In open systems, negentropy is the life-promoting generative force of the universe. It is the mobilization of our creative potential with cascades of positive results. Negentropy (emergent order from chaos) is a nonlinear higher order system, a dynamically creative ordering of information. Life feeds on negentropy. It is syntropy of free energy and organization. Complex systems can explode into higher forms of order and involvement — phase transitions to networked consciousness and intelligence.

Life is a survival-supporting negentropic pump. Thinking, science, and art are therefore neg-entropic. Negentropy, like art –as in the painting below, is ‘in-form-active.’ It is related to mutual information exchange and meaning. Information is embodied in the fractal nature of imagery and symbols, which compress the informational content of the whole. Opportunities are fractally reiterative instants and situations, openings for unpredictable synergy, quantum leaps — chance and choice. The better we understand complex arrangements, the better we understand and cope with what is going on.

Creativity is an emergent phenomenon patterned by strange attractors, which govern the complexity of information in dynamic flow. If you can’t see how to use continually less matter, energy, space, or time (physical resources) in your scheme to improve human performance, then you aren’t operating at the ‘leading edge’ of the tidal wave—somewhere else on the planet things are flowing much faster and more efficiently, and will soon change your game. How can we give people a choice as to which values they want to maximize first, so that different cultures can take different paths toward an inevitably faster future?

Negentropic Socioeconomic Transformation:

Can we formulate tailored local responses to growth imperatives from the inevitable forces of globalization? A combination of ‘Globalization’ and ‘Localization,’ Glocalization was first used by transnational corporations to mean a global marketing adaptation strategy. This corporate “buzzword,” a top-down view is NOT what this view is about. Joining negentropic vortices in global networks is a closer image.

Milton Friedman defines glocalization as “the ability of a culture, when it encounters other strong cultures, to absorb influences that naturally fit into and can enrich that culture, to resist those things that are truly alien and to compartmentalize those things that, while different, can nevertheless be enjoyed and celebrated as different.” A structural shift in information flow, Web 2.0 is about glocalization, it is about making global information available to local social contexts and giving people the flexibility to find, organize, share and create information in a locally meaningful fashion that is globally accessible.

Glocalization Definitions:

Diverse, over-lapping fields of global-local linkages — pan-locality, a merging of global opportunities and local interests, aiming to create a more socio-economically balanced world, reconceptualized in non-geographical terms. Comprehensive connectedness.

Conceptually Local: Combining globalization and localization, the coined-term Glocalization proposes both theory and practice for bridging scales in an alternative equitable international system, using a mosaic of committed key actors, including a full range of local, national, international, public, private, and nonprofit entities. The meaning of globally accessible information becomes organized in its local context. It means unpredictaly doing more than we know.

Networked Individualism: Intense local and extensive global interaction. Glocality is the social equivalent of “nonlocality” and entanglement in quantum physics.This dynamic operates in fractally embedded spatial and cultural dimensions to mobilize social and economic interaction at the local, national and transnational levels, responding to our responsibility to future generations. Deterritorialized active learning processes rooted in mutual understanding of needs, problems and solutions. Decentralized globalization, prioritizing strategic peacebuilding.

Placeless Power & Interconnectivity: A conscious development strategy, empowering non-subjugated localities to develop direct economic and cultural relationships to the global system through information technologies, bypassing and subverting traditional power hierarchies like national governments and markets. The identity-affirming senses of place, neighborhood, town, locale, ethnicity, etc. survive (if just barely) against the global onslaught of global capitalism, media, and network identities. Systematic integration of social and economic issues.

Vision: Activating & Motivating Individuated Autonomy

Glocalization is a potential movement, a peace-building activity combining realism and idealism. It is a bottom-up view of the complex process of harmonizing local and global needs for sustainable futures. It brings globalization issues down to the human scale.

Social Synergy: Glocalization links committed local and global actors, including virtual personalities, individuals, local, national and international business, governmental and nonprofit entities, coupling and decoupling for positive sum solutions. We can harness the benefits of multinational globalization, ethical economics and repurposing open-source information for local realities by extensive local and long-distance interactions.

Microgrids for Ecoburbs

June 13, 2009

A piece in todays Sydney Morning Herald (Weekend Business p.6) on the viability of Australia going Zero-carbon by 2020. Plans are being currently drawn up to demonstrate the feasibility. It relies heavily, from what I can gather, on larger solar collectors in our deserts and geo-thermal.

Paul Wildman

Folks remember from my previous post that 2 out of 3 kilowatts of electricity generated are lost in the grid dissipated by heat generated through resistance of the transmission wires.

Micro grids (a peer to peer – distributed source and parallel processing concepts as in computers) sustainability MUST be a way for us to take apart the unsustainable centralised everything society we have today – in this regard MG’s may well be a way forward that basically eliminate this loss. Individual houses going off grid is basically near impossible without heaps of changes in consumption patterns and this still leaves open equity and social justice issues for those who can’t afford it (as per my most recent missive on same).

Check out Microgrids: reliable power in a small package http://www.lbl.gov/Science-Articles/Archive/EETD-microgrids.html + attached

This is about communities of around 1/2000 folks going off grid say 3/500 households linked in an individual microgrid.

Imagine this tied in with the electric car initiative and bingo we have ecoburbs!!!!!!!! And this will be retrofittable to existing suburbs – retroecoburbs!!! (I want one). An internet of power and water and cars.

Futuring Bush Mechanics

June 13, 2009

In today’s complex and turbulent world it is vital to have futurists who can collaborate on collective projects, focus on action codified in exemplar projects and validate actions towards a better world. Unfortunately, current ‘education’ systems focus almost exclusively on the individual learner and have separated the learner from the praxis of the lived life. Furthermore, classrooms separate the learner from design, production and integration of learning into community life. The author argues that overcoming this separation of thinking and doing is one of the key challenges for modernity in future, in particular.

This paper argues that a way in which we may be able to meet this challenge is known by the term ‘bush mechanics’ in Australia—innovative individuals who look forward wisely and solve collective problems today through applying their ingenuity with what is available, thus integrating thinking, doing and being in what in ancient times was called poiesis and in Medieval times ‘artificing’ and today can be seen in action learning and the bush mechanic. The four principles, as well as examples, of the bush mechanic approach are discussed including their exemplar projects. Finally, the importance of the bush mechanic approach to ‘futuring’ and creating living breathing examples today of a future our children can live with is emphasised and collaboration sought.

–Paul Wildman, 2006

1. Introduction
2. The mismatch between conception and action
2.1. Emergence of the division between thinking and doing
2.2. Society as cephalocentric—accessing the overlooked mimetic epistemology of dexterity
3. From action learning to bush mechanic learning
3.1. Artificer learning—transforming praxis
4. Masterpiece—linking higher education, vocational training and the humble bush mechanic
4.1. A working definition of a bush mechanic/artificer
4.2. Related concepts
5. The four cardinal principles of the bush mechanic
5.1. Towards a revised definition of bush mechanic/artificer
6. Examples of bush mechanics and their exemplar projects
7. Integrating bush mechanicing into social and corporate design
8. Conclusion
9. Web References (accessed 10–01–2006)
References

Welcome to ‘The Bushy’

June 13, 2009

Welcome! Bush Mechanics and Artificers Guild of Australia and New Zealand (BMAGANZ) – an emergent peer-versity.

The concepts behind the content are as detailed in particular on http://www.kal.net.au Adult Learning button on Left Hand Side & directly http://www.kalgrove.com/adultlearning/ and http://science-artificer.iwarp.com/index.html .

The BUSHY may be defined as:

someone who while being deeply and broadly technically skilled is reflexively orientated and who ethically and participatively explores the big picture and prioritises, chooses, designs and enacts forward wisely by creatively developing prototypes towards a world transformed. [Paul Wildman 15-12-03]

French: Bricoleur – A bricoleur is a ‘Jack of all trades or a kind of tinkerer, a professional do-it-yourself person.’ There are many kinds of bricoleurs – interpretive, narrative, theoretical, practical and political. The bricoleur produces a bricolage – that is, a pieced-together set of representations or components that are fitted to the specifics of a complex situation [closest English equivalent – tinkerer – though usually used disparagingly]

French: L’esprit Accor – is the art of blending skills, of combining traditions of the past with the modern innovation, adding the generosity, discipline, imagination and warmth which can carry our work to a higher level of excellence. L’esprit Accor then is a transforming vision of success (the closest English equivalent is – efficacious magnanimousness/morale – 20 per cent fit).

Bush Mechanic in other languages Ummanu http://www.piney.com/BabGloss.html The Seven Sages, who wrote the great epic poems such as those of Erra and Gilgamesh in the Babylonian epics. ‘Ammenon, another of the forms into which Enmenluanna was corrupted, is in

(1) Akkadian ummanu, ‘artificer,’ ‘artisan,’ which, when translated into Hebrew, becomes Kenan and in an abbreviated form, Cain.’ (George Barton). In the Apocalyptic literature Jubal, Jabal, Tubal-Cain and Naamah are all summed up under the name Genun. Pilikam,

(2) Sumerian ‘with intelligence to build.’] In

(3) Babylonian Semitic it would be literally Ina-uzni-eresu, or, ummanu, ‘artificer.’

The (4) Hebrew translation of this is Kenan, which means ‘artificer.’ Also Melamkish gives us the Hebrew Lamech by the simple elision of the first and last consonants. Langdon makes the suggestion that Lamech is the Sumerian, Luma, an epithet of the Babylonian god Ea as the patron of music. (Barton, George, Archaeology and the Bible, p. 323). No. 4 on the list, Ammenon is the Babylonian Ummanu, meaning ‘artificer,’ and is the equivalent of Kenan (Cainan) which means ‘smith.’

(5) Hindi Jugaadu – artisan.

(6) American – farmer astronaut. Juggad. n. an improvised or jury-rigged solution; inventiveness, ingenuity. Jugaad literally means a work around, which have to be used because of lack of resources and will power. This is a Hindi term also widely used by people speaking other Indian languages, and people of Indian Origin around the word. Jugaado/Jugaadu a person who practices Jugaad [see http://www.jugaadu.com/ ].

(7) French bricoleur.

In (8) ancient Greece a word also often used for craftsman was demioergos (public~demios and productive~ergon).

(9) Japanese daiku – the carpenter the great among craftsmen he is the master builder and the designer through the use of his carpenters sketch book where ideas, prototypes and experiences are recorded via. Tatami layout (tatami are floor units that link all rooms in a common denominator were originally a mat the size of two men sitting and eventually came to mean the whole floor unit of about 1x2mtrs) sketch of floor plans which is drawn by the family that will live in the home in conjunction with the daiku in order to achieve Enfilade [old French – to thread a needle – from Sennett (2008:259&263)]

The sequence of, interface and flow between, rooms of a house so that one room yields gracefully to another – based on floor plan and door design, generally with a vista down the length of the building viz. Queenslander hallway ~ in all a crucial aspect of architectural design. Other terms: sub-altern, demiurge, practical philosopher, futuring, critical futures praxiser, anticipatory action learner, Prohairesist – Greek for one who chooses ahead wisely – (Bushie extended to acting ahead wisely); one who practices Poietal knowledge ((10) Greek) viz. producing – forming and making and therefore designing – i.e. artificing; Phronesisist – Greek for one who practices wise action, practical wisdom (Bushie actually!!) ethical praxis. Creactivist (Paul Wildman).

In Australia there is a term for someone who can act forward wisely and solve problems with what is available while developing innovations ‘in the field’ so to speak that respond to broader needs – this person is called a ‘Artificer’. NB: A Artificer is committed to the use of personal ingenuity for self reliance and excellence at her task of developing innovative exemplar project and is not to be confused with a ‘backyard mechanic’ who does shoddy work.

The Artificer is deeply ingrained into the Australian national psyche indeed the runner up for the national anthem – Waltzing Matilda – is about a bushie who steals a sheep for food and ultimately takes his own life rather than be caught by the law. Conventionally a bushie is someone who can fix a practical problem with ‘fencing wire’ and do a great job to boot and the Australian Broadcasting Commission’s Artificer series (see web site section in resources) literally shows just that particularly in indigenous communities.

Hello world!

June 12, 2009

Welcome! Bush Mechanics and Artificers Guild of Australia and New Zealand (BMAGANZ) – an emergent peer-versity.

The concepts behind the content are as detailed in particular on http://www.kal.net.au Adult Learning button on Left Hand Side & directly http://www.kalgrove.com/adultlearning/ and http://science-artificer.iwarp.com/index.html .

Celebrating green living, glocalization, futuring, sustainability, and education lifelong.