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Tag Archives: Human resilience

Brands, old-school Diplomacy & the New Humanities

26 Thursday Mar 2015

Posted by Thin Air Factory in Uncategorized

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7 Revolutions, Adaptive Governance, Al-Indirsi, Back to the future, Brand Diplomats, brand futures, brand Influence, Business Schools, Castlereagh, Consumerism, corporate leadership, Cosmography, CSIS, DAVOS, Diplomacy, ecosystems, geopolitical leadership, Human resilience, Humanities, Napoleon, resilience, WEF

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We’re up to our ‘proverbials’ in Brand Advocates, Influencers & Champions. The social shock troops have to no little degree saved a lot of the big consumer multinationals from themselves. They have proved themselves both central in driving relevance and a vastly improved and far more respectful model of customer service. They are to that end critical in securing the survival of relevance in many multinational brands who until quite recently had acted with old school impunity and arrogance when called to account.

But the blunt grass roots tool for creating better is just one of two required to secure an improved human existence in the face of our stratospheric levels of consumption and the brands who feed it.

The other (just as important as its grass roots cousin in shaping what better looks like) is though of a more nuanced and rarified nature. It is subtler, sharper; multi-faceted, fluid; intricate.

To build the more resilient and adaptive form of governance and influence that multinational businesses are increasingly going to require will take more than just a an MBA upgrade on the usual business school thinking and doing.

It will demand a new creature.

“The effective leader will jettison vertical integration information hoarding and dogma in favour of optimization, recalibration and negotiation.” (CSIS 7 Revolutions).

To navigate the ever-greater complexity and turbulence of our accelerating world, Leadership must be augmented by a new kind of executive corps.

The cats-cradle of interdependencies, interrelatedness and infra-connectedness of global business and the ascension of global brand potency in regards to global acts of responsibility demands more than a just ‘a faster executive horse’.

“A well-run business that applies its vast resources expertise and management talent to problems that it understands and in which it has a stake can have a greater impact on social good than any other institution or philanthropic organization” (CSIS 7 Revolutions).

Execs are increasingly finding themselves participants in and the conveners of dynamic and diverse conventions of actors and agents within the sphere of their commercial and social interests.

This new and more fluid model of engagement in the scale challenges that face both their businesses operationally and systemically and the communities in which they seek to thrive will become the norm.

Strategic coalitions consisting of governments, corporations, NGOs, and academic institutions will be necessary in mounting effective responses and capitalizing on important opportunities (CSIS 7 Revolutions).

The brutal truth is that they will be ill-prepared and increasingly incapable of managing and orientating these groups to any great degree.

This is because they simply do not have the skills and the training to do so.

To be brutally frank, the Davos & Done school of global stewardship needs a hearty and well placed kick up the arse.

Watching the currently fitful and flawed nature of a new world brand conversation should be all the proof we desire.

Current 21st Century Brand dynamics demand that Brand Leaders be capable of meaningfully engaging in a conversation that often spans a staggering breadth and depth of subject matter:

  • operational and systemic excellence, innovation and advancement
  • geopolitical sources of volatility and influence
  • the impact of global and local financial governance & volatility
  • the evolving nature and mandate of labour rights & the social contract
  • enlightened and reasonable understanding of adaptive governance models
  • the impact of technology both systemically and socially on global Value Chains
  • clarity and influence on relevant local, national and transnational regulation
  • a clear understanding of the value of enlightened sustainability practice and value
  • resilient growth modelling that embraces both quantitative short term and qualitative long term objectives

Add to these the escalating nature of responsibility and the multinational businesses ability (and more importantly its obligation) to focus all of its skills on improving both its own systemic nature and ecosystems as well as that of the societies, cultures and environment in which they are rooted and the need for a master-class in Brand Diplomacy quickly becomes critical to the successful evolution of our human existence.

The new leader and those that advise them will not only require an audacious breadth and depth of understanding but also, even more importantly, the artistry to navigate the nuances, multiple agendas and cultures of the multiple actors and agents operating within their realm.

This is what leads me to believe that this is the dawning of what I like to call The Age of Global Brand Diplomacy – and the rise of The Brand Diplomat.

Real diplomacy is a rare gift of the few that exists usually only by accident, quirk or happenstance. It requires a very particular education: a highly diverse immersive and passionate pursuit of breadth over fashion, depth over trend. It demands a real investment of purpose and person – a commitment of measurable integrity.

Given the scale and importance of the challenges they will be faced with and in which they will need to have a profound impact, the new breed of leader will at best be schooled in both the arts and discipline of geopolitics, anthropology, civilisation & culture, the Arts, the history of diplomacy and the intuitive Social Sciences.

So the question for me is not whether a Business School of global merit and stature should do this; but which School? Which business school is going to rise to this challenge and embrace the task of shaping this new creature more formally?

Which school can credibly host the Master-class in Brand Diplomacy?

It requires access to and the benefit of an environment that enjoys an effortless multi-cultural aspect. It requires exceptional immersion in a dynamic accelerating ‘living’ throng, not splendid isolation. It requires an audacious fabric of skills and disciplines to be stitched together into one compelling proposition.

But mostly of all it requires people steeped both in the commercial marketed and applied world and that of the NGO the government think-tank and the venerable institution.

It will also I sense require a new trajectory and term of influence and engagement: a longer and greater arc of nurture and devwlopment coupled and a more interdependent quality of rolling assessment and dispositional measurement from a far earlier point in the shaping of a mind.

It will also demand a clarity of purpose sparked and elevated at an early age – in much the same way that the British Public Schools of old shaped the disposition and the ascent to position of boys from their prep school years – through the study of War Craft, the Classics – a living, breathing understanding of how one fits into and then, if in your interest, how one starts to run and lead a ‘mini me’ hierarchical society; through the use and leverage of various tools at ons disposal – the pride and allegiance of the House system, Corps duty, prefecture and eventually the position of Head of School.

The only difference now is that having stepped through that system – the rest was quite straight forwards – based upon an assumption of position underwritten by an impenetrable right of entitlement.

The modern world has different demands. The fierce competitive nature of it cannot be dissuaded simply by an accent and a tie anymore. Quite the opposite. The brutally mercantile nature of it allows no easy options of rides. resilience and adaptability are critical in the survival of the Brand Diplomat.

In shaping the curriculum of the new Brand Diplomacy we also have the benefit of hindsight and the sensibility of foresight

We have the advantage of knowing that setting foot in the real world beyond the hypothesis and the theory is what ultimately shapes an exceptional leader so we are already one step head of the old model; the raw talent pouring into the world is more connected, engaged, Worldly and far more rounded. We also have the welcome addition of living in a time of the female competitive advantage is in its ascent (something the British Public Schools could have done well to embrace a lot earlier than they did).

The Business School that chose to accept the challenge of Brand Diplomacy would need to very clearly set their sights on those at a school age with the potential to fulfill their potential in this rare space where global politics, commerce, finance and cultural anthropology collide.

I believe that a course in Brand Diplomacy would need to be designed to be the culmination of a journey to enlightenment. And enlightenment is the word here.

No posturing blue-tooth slide show talker will be able to busk or bluff this. We already see in the sustainability and social purpose ‘game’ the limitations of the stage walker: too many rooms: too may panels: too little progress: their ceiling all too apparent to everyone but themselves.

This will demand true leadership skills from enlightened and measured minds.

A meaningful course in Brand Diplomacy should plumb not only the usual texts and case studies to hand but also look beyond the 20th Century scholars and Students of Diplomacy to the Birth of it in the Italian City States of the Quattro Cento and amongst the Bourbon Courts of the Southern Mediterranean. It should look to the life work of the likes of Castlereagh (the subject of Henry Kissinger’s thesis I believe), the much maligned but now redeemed British Foreign Minister from the era of the Napoleonic Wars: a master statesman who shaped much of the best of the interrelated and more stable nature of European politics – but only by virtue of combining foresight and the subtlest of diplomatic arts to everyone from Tsar Alexander and his own Regent to the masterful Austrian, Prince Metternich et al.

To shape the a more resilient future the business world needs to look past the lazy interrogation of the same old business school tenets and brand pillar thinking to the expansive landscapes of the Humanities and the depths of Geopolitics – to look beyond the One Size Fits All model and embrace the diversity of an Renaissance perspective.

idrisi2

Brand maps and models should begin to resemble more the cosmographic maps of the middle ages and the early powers – where character, tribe, geo-centrism, chronology and purpose exist on one plane seen as a whole.

This would be respectful of the new broader more complex and dynamic world that superbrands exist in and in which they have enormous influence on.

And to be frank, I sense it would be a damn fun course to attend.

So my original question stands: which business school?

Hip bone’s connected to the i-phone & the evolutionary curve of a trouser pocket.

27 Thursday Feb 2014

Posted by Thin Air Factory in Uncategorized

≈ 1 Comment

Tags

American Eagle Jeans, behavourial change, efficiencies & economies, Evolution, Hot Sexy Love Strides, Human resilience, Ilipsoas muscle, RSI, smart phones, software programmer, upgrades, Wired

pocket-iphone-jeans-650x0

Okay; hands up who recognises this everyday irritation:

You’re faffing about, and then suddenly you need to crouch down or lean over: to tie a shoe-lace, pick up a child, smell a flower or rescue a shish kebab you’ve dropped on the pavement.

As you tip forwards, the space between your upper thighs and abdominal muscles decreasing, you are suddenly aware of the top and bottom of the glamorous, chic, multifunctional atmospherically connected smart phone tucked into your front jean or trouser pocket digging into your hip and thigh with perfect synchronicity.

Whoa! No thanks.

Ping. Up you go again, straightening up, digging out and transferring said chic smart phone to a, well, slightly smarter storage place – a back pocket or perhaps a surface near by.

And down you go again to complete the original action.

(This particular form of RSI – Repeatedly Stupid Inclination – is not to be confused with the lavatory based RSI suffered while turning and leaning over to flush said lavatory and watching said glamour phone slide out of your top pocket to plunge into the satanic stew below you for the fourth time in 3 weeks.)

So let’s have a closer look at this particularly ‘drinking bird’ RSI – three aspects of it to be precise: specifically; the efficiency, ergonomics and evolution of it.

Firstly, efficiency.

The repetition of the action of bending down, straightening up, reordering the phone to a back pocket or some other place, and bending down and straightening up again in pursuit of one simple action is simply inefficient.

Any Time-and-Motion or statistical geek will clearly set out in no uncertain and equated terms how, regardless of from which vantage point you view this: either that of time and motion or that of consumption of physical energy (body muscle mass and the liquids salts and sugars required to ignite and drive them) it’s simply a waste of time and energy.

Secondly, in ergonomic terms, it is all wrong, in so many ways. From a physical design aspect, having something repeatedly digging into your iliopsoas muscle at the top of your hip joint creates imperfect motion, impairs good posture, decreases cognition, creates irregular or anomalous strain on lower back muscles and therefore, ergonomically, it is flawed.

It is bad design: from the point of view of the phone design, the trouser pocket design (position) and ultimately the design of the human body.

To be fair the latter only really becomes an issue if the two former design concepts render themselves impervious to change, immoveable in their conceptual (and physical) position due either to some crushing fashion mantra insisting on the pocket’s placement being ‘just so’ or our digital compulsive-obsessive need to view ever increasing amounts of content of ever decreasing quality and charm on increasingly bigger screens continues unabated.

Yes, for the observant out there, the science of ergonomics does collide with that of human behaviour at this juncture. The behavioural scientists would point to the fact that, if we keep putting our phone in ‘that front pocket’; if we continue to simultaneously squat and bend forwards to try to pick up the pair of discarded whatevers off the floor, said smart phone will continue to jag into our hip, continue to hurt and irritate and frustrate us; the chances are we will eventually stop doing it.

Current subjective research group of one (me) and some close friends seems to point to the opposite of the evolving learned behaviours law occurring though.

So, this all brings us nicely to the third aspect of discussion: Evolution.

The question in this pocket-meets-mobile-meets-human triangulation is not so much how it will evolve but rather which pillar of it will evolve.

So, one might suggest that the phone tech companies should be the ones to evolve (given that they spuriously upgrade stuff once a week roughly as it is so why not). Perhaps they could look to ‘soften’ the line of the phone, round the shape out, or perhaps even go the extra mile and create some breakthrough flexible tech – a mobile with a flexing hi res super screen set in a pliant, rubberised polymer with built in ‘give’: but I doubt it.

So what about the apparel companies? What about the fashion brands? American Eagle developing mobile friendly slung-front pockets jeans? Patched pockets constructed specifically to off set the jagging mobile mauling? Only if you could convince the mass wearer that they were still going to look as hot as a Hawaiian chilli and be able to sashay along life’s catwalk with no loss of WOW.  Otherwise, open stitched slung pockets might get a little niche action from the software programmer in Shoreditch but otherwise Uh! Uh! I don’t think so.

So if we can’t rely on human intelligence to offset the problem, and for some reason the tech companies and the apparel companies get in cahoots with each other, and apply an intransigent and frankly fascist line in the sanctity of their existing design, the impacts on the human body could get kind of funny and kind of expensive kind of soon.

Given that 5 or 6 years typing from a bad keyboard position with an imperfectly height adjusted screen is about to plunge most developed economies, employers and insurance providers into a mire of RSI absence, claim and therapy (Last year 5.4 million days were lost in sick leave due to RSI and, every day, six workers left their jobs because of RSI) underwritten by a particular crisis in generational diversity (most of these sufferers are under 45, and just over half of them are women.) imagine what this could auger for the mobile mauled hip.

If the we continue to turn a blind eye to this issue what are the consequences for us physically, spiritually and culturally?

What would happen to our bodies? How would the iliopsoas and gluteus muscles adapt given that the gluteus alone connects the ilium, sacrum, and coccyx to the femur? What would happen to their shape and muscle type?

Would our core muscles adapt to compensate? OR become corrupted in their current form?

What would the offset or ‘referred’ symptoms and impacts be? Given that, especially in the hip and lower back, conditions induced by ‘referral’ from pre-existing conditions elsewhere is quite commonplace.

Would the impaired compression and twist incurred in every repetition of the action lead to greater likelihood of prolapse discs?

Would there be an indentation, or a coarsening of the hip bone just at the point of contact developed over time? Would that coarsening be so particular as to able to be identified in the skeletal remains we leave behind? One hundred years from now would a cold-case pathologist be able to know whether Jane Doe wore a particular style of American Eagle jeans and used a Samsung Notes III just by the nature, bevel and texture of a dent in her hip?

And then we have the socio-cultural impacts!

Would there be a new development of specific Pilates and Yoga instruction and Courses for sinus coxae, or ‘Pocket Hip’ as it would become colloquially known.

Would a cache develop around having or not having Pocket Hip? (or i-hip as the Apple Disciples would call it). Would i-hip suddenly be honoured with a Double Page Spread in Wired magazine?

The mind toggles!

Anyway, just putting it out there for you.

Creativity, the Cosmic Fizz & the storytellers of science and faith

14 Friday Feb 2014

Posted by Thin Air Factory in Uncategorized

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Cosmic Fizz. Atoms Never Die, Creativity, Evolution, faith, Greek Philosophy, Human resilience, Infinity, Life Of Pi, Morality, Mythology, Nihilism, Nirvana, Omar Khayyam, Optimism, Oscar Wilde, Philosophy, Romanticism, Rubaiyat, Science, Sentimental data, Spinal Tap, Story telling, Sustainability Experts, Transcendental Meditation

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Adult Pi Patel: So which story do you prefer?

Writer: The one with the tiger. That’s the better story.

Adult Pi Patel: Thank you. And so it goes with God.

Writer: It’s an amazing story.

I love this piece of writing from the Life Of Pi – because it goes to the heart of everything I believe in as a storyteller by trade and by passion.

It also points to the most sublime collision of existence and creativity for me.

The brutal truths of everything we are, that we come from, exist amongst, experience, endure and prevail upon are in themselves poetic and beautiful. But there is something so human about our need to embellish the flat dry expanse of these truths; to make them greater, more fantastic: our need to story tell around them. There is for me a perfect conflicted symmetry: of both hubris and humility in our need to do it.

That we want to use our consciousness, and the gifts of existential self-perception that it brings to ‘big ourselves up’ in the species department is par for the course. The ascending arrogance of increasing predominance is so expected as to be almost dull.

But in seeking to story tell around such profound and all enveloping concepts: of existence, creation, death, belief, faith, survival – we are also admitting that the base nature of them is simply too overwhelming to us to comprehend in their pure form, too complex and exceptional for us to divine without reduction and simplification. (Sustainability experts take note!!)

So story-tell them we have. Between Reason and Faith, the scattered facts and dynamic data of our human condition and the absolute nature of our relationship with the world in which we bear it are rendered.

In the parables, cautionary tales, prophesies, miracles, fairy tales, wisdoms, mythologies, metaphors, legends, monoliths and dream catchers, we find storytelling that is wonderful, hopeful, brutal, yet optimistic – transforming the data of our reality into ‘the one with the tiger’.

The giddying ascent of some of these ‘tiger stories’ as I will now call them into regional and world movements of dogmatic faith inevitably has seen them dragged into service as the spiritual slings and arrows of marauding armies. In doing so they have both exported a negative arrogant shading of their ‘tiger story’ while importing a culture of cruelty, violence and division into the heart of it.

It is unclear to me whether this conflicted nature is inherent within the cosmic fizz or purely a product of it. Regardless, in the evolution of these ‘tiger stories’, they have proven themselves wholly capable of extreme polarities of positive and negative outcome: the Atomic Bomb and The Inquisition being two such glorious (western) examples.

I would venture though that it is the base corruption of the storytelling concepts – and the flags and actions that they are seen to have resided over that despoils them, not the nature of the story itself or the faith or reason upon which they are built.

As Oscar Wilde pointed out quite rightly – there is not such thing as a moral or an immoral book. Books are well written or badly written. That is all. The storytelling is not where the problem lies.

It is the questionable moralities of human interpretation and subsequent actions undertaken in the name of something; be it science, faith or any other where the spoiling starts. A wantonly childish and proprietary approach it seems: It’s my toy so I’ll smash it if I want to.

I believe that if we took the smashers from all sides – the pedants, the inquisitors, the lunatics and the absolutists – the ‘my book’s better than your book and oh, by the way it’s the only book’ crowd and the equally intransigent and nihilistic ‘faith is the great cop out, the great excuse’ polemicists and shoved them in a large room and closed the door we might start the conversation again.

If we did, I think we might find that the people of science and the people of faith are connected at a deeper level than either their rigour or dogma would like to admit – and the immutable truth of that fact is being obfuscated by what is in fact on deeper interrogation a stylistic disagreement – like the one that exists in the land of storytellers between the purveyors of muscular contemporary prose and those of classic highly mannered poetry.

There is a tremor of violent agreement that runs between them that remains unnoticed (to themselves certainly) probably due to the deafening and cacophonous nature of their own ‘combative noise’.

When particular men of science call religion a fiction the only issue that arises in that emphasis for me is the inference that it is a fiction rooted in no factual or reasonable truth. Well, I am currently jury’s out on that absolutism and here’s for why.

In my wish to not polarize or propagandise my children and in answer to the question “what is heaven daddy?” (the inconvenient inquisition of children is the most brutal of examinations) I have netted out at this story-teller’s logic, and it begins with science:

Atoms never die. They just reassemble re-task and reintegrate themselves in a new form.

So, we are all one great big mass of finite circulating particles. Amazing.

In which case, if we were, theoretically at least, able to pull focus on the physical world in which we exist to reveal that great big mass of finite chaotic swirling particles; to reveal its sub and supra atomic nature, we would perhaps reveal a singular phenomena – the cosmic atomic fizz of everything. (Eat that challenge Google Glass!)

133,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000 atoms swirling around dynamically, condensing clustering conflating and coagulating for a brief while in every visible and invisible material thing we know and many we don’t, before deconstructing and reconstructing themselves somewhere else along the way.

Now your brain might be so huge as for there to be little issue for you in contemplating the jaw dropping magnitude of this, but (certainly for my tiny self absorbed brain) this is a concept so vast so complex and so overwhelming to the average human being that we would struggle to grasp its meaning.

And we hate that, us humans, the ‘can’t quite get it’ thing. It makes us feel a little small, stupid and out of control, so, we use storytelling to simplify and sort the problem. To order the cosmos. Bring ourselves closer to it.

In this instance I think we’ve effectively taken the jaw dropping magnitude of the cosmic particular mass, stuck a beard on it and called it Norman.

This is not to say that the creation of the mass, how it got there, what drove it and what the point of it all is doesn’t exist in the pantheon of life’s big questions, but I’ll leave that to David St Hubbins of Spinal Tap to ask that question for all of us:

“If the universe is indeed infinite, then how…what does that mean? How far is all the way, and then… if it stops, what’s stopping it, and what’s behind what’s stopping it? So, what’s the end you know, is my question…to you”

The moment where human interpretation and the nature of our existence meet is at the moment we decide to call the infinitely finite cosmic particular fizz a name, embody it in some divine yet recognizable (like us) form, allow it to take human form, or simply see itself at work in ourselves and in all things around us.

But if we’re tooling down the storytelling pathway of the immortal atoms, lets round out the characters first shall we.

That the breath of Moses, The Christ, Buddha and the prophet Mohammad are still in the world, atomically speaking, is an incredible, philosophically charged and mind-boggling thing. But in that we must also accept that so too are the breath of Hitler, Genghis Khan and Jack The Ripper.

Our simple survival evolutionary selves have spent millennia trying to identify filter and prioritise the data of danger, relentlessly, restlessly seeking clarity around what might hinder or hurt us. So even the earliest storytellers will have been thinking of and framing our existence in very simple structural terms predicated on understanding the simple signs that guide us:

Crisp bright coloured plant: tasty and makes me feel perky = GOOD

Dark brown stinking plant: Whole village dead from soup of it = BAD

Large Screaming Drooling Sabre Tooth: Ate my mother. Ugh = BAD

Small trembling rabbit like creature: Ate for supper. Yum = GOOD

I sense the same simple storytelling principle has been applied to the cosmic fizz.

That the particular nature of the cosmic fizz can cluster and form into larger entities beautiful, brutal or otherwise inane and inert (read Turner, the Terror, Trousers and Taramasalata) demonstrates that the cosmic atomic fizz is indeed nuanced positively and negatively in ways far more cognitive and philosophical than just how those particles are charged

So, it’s no surprise that some of the earliest storytellers will refer to similarly complex concepts in the simplified form of perhaps good things and bad things, nice place not nice place, or a heaven and a hell perhaps.

We have ample evidence of where the commonalities of our beliefs, philosophies, reasoning, values and mantras – the cultures of science faith, culture and philosophy – meet, in turn finding little to differentiate or choose between them. In The Picture Of Dorian Grey the collision of ancient greek texts and philosophy, Christian morality, Islamic beliefs, eastern mysticism, Romanticism and the mind of the scientist and mathematician we find in the author’s use one of the texts from the Rubaiyat Of The Omar Khayyam (translation: the shoulder of Faith) is to me the most perfect of examples:

“I sent my soul through the invisible

Some letter of the afterlife to spell: 

And by and by my Soul return’d to me, 

And answer’d: ‘I Myself am Heaven and Hell”

Storytellers from every shape and shade of tribe and belief have either knowingly or unknowingly reshaped and molded the brutal nakedness of this atomic dynamism into concepts of things, beings, feelings, spirits or forces, eternally alive within everything, including ourselves.

Over time we have come to believe that our ability to connect with these forces – the ability to feel them, see them, understand them, call on and capture the essence of them – is representative of a higher state of being and existence – something to aspire to and yearn for – as an elevation out of the brutal reality of survival.

Trans-substantiation, The essential Fire, The Holy Spirit, Nirvana, Reincarnation, The Great Spirit, Sacred texts. Every one of them resides at the junction where the storyteller sits. But to simply dismiss them as ‘spun’ fictions is to mitigate what they intend to communicate, the beliefs they contain or what they are seeking to point to, however clumsily or fantastically the critic might feel they are doing it.

I believe that these stories are part of what makes humanity more resilient (not always a good thing). They exist because our evolutionary gene-pool need to prevail and the traits and tools that we need to endure in extremis require far more than just physical attributes.

It demands a strength of mind that perceives itself far greater than the sum of the physical parts it controls. An absolute belief in ones ability to complete an action, test or challenge, come what may, is what enables us to prevail against all odds.  These examples of shared and disseminated storytelling enable human beings, social by nature and with an innate sense of collectivism, to transcend the confines of their physical truth. To prevail is to be optimistic (a form of positive delusion or illusion perhaps but no less powerful because of it), disposed to expecting the best of things.

But Optimism needs to be written, because it is not innate.

We all understand the brutalities of existence. Fight or Flight is innate. Primal ferocity as a predatory or defensive mechanism is innate (learned gleaned or forced over time) a living echo of all previous experience of our ancestors. We all understand that science is emotionally inert: it carries no sentiment other than through the emotional human impact of its comprehension or application.

Our emotional nature as seen through the scientific lens is simply a transportable cache of sentimental data – a form of big human data collated and conflated over millennia; cross related through social memory and learning by us to create what we believe to be a conscious, feeling aware creature with inbuilt reflexive and intuitive responses.

But the positive halo of optimism – a mannered elevating way in which we choose to capture the positive outcomes of the brutal innate truths – is in itself a lever and generator of resilience in regards to human existence and our ability to prevail.

Story telling, especially that which is designed to be passed down and around is a massive factor in predisposing fractured scattered battered tribes and communities towards constructing more positive outcomes for themselves. The shared beliefs that storytelling can engender is testament to that.

Storytelling is where the resilience of humanity lies. Even in the realm of science and the learned institutions, I would venture that there is a marked difference between those professors who light a fire in the heart and minds of the students who seek to learn from them and those that don’t regardless of both academics singing from the same curricular song sheet. The education that stays with you is that which is shaped to be remembered, not learned to be forgotten. It is only through the stickiness of more enlightening communication that we ascend and improve and bolster ourselves against the odds.

Is the culture of ‘stories spun’ open to abuse? Yes: The speed at which storytelling can moves from parables, myths and cautionary tales of improving and guidance, and of things greater than ourselves to being a corrupted propagandised text with the sole intention of suppressing, controlling and excusing untold inhumanities and predations is all too clear across history.

Should it, for that very reason, be set aside and simply forgotten? Should we make do with the less dramatic, less shiny, less embroidered version of our existence? What surrounds us and is within is us is certainly beautiful and amazing enough (though some would argue even our driest concept of self has been brilliantly inked to some extent by millennia of human storytelling)

Should we look at ourselves in the mirror without gods, tigers, and miracles to obfuscate the view? Some would argue most certainly.

Nonetheless, I would not (and given my trade could not) dismiss the story teller from the court of human existence. I could not contemplate a life without ‘tiger stories’. I believe that humanity would be less capable of great things and less resilient without them.

And rest.

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