An illustration on mental models for systems thinking

The graphic was originally found on Twitter posted by Amy Koo ‏@awykoo, who had come across it at a sustainability and systems workshop in November 2015: http://watersfoundation.org/category/newsletter-archives/march-2014/

Why might some poverty reduction project incorporate behaviour change theories?

Nudges
(behaviour change tactics)

• Commitment device. A commitment device is a choice that an individual makes in the present which restricts his own set of choices in the future, often as a means of controlling future impulsive behavior and limiting choices to those that reflect long-term goals.
• Temptation bundling 
• Loss aversion. More pain with loss than the pleasure for what we gain. The customers that cancel with you are more worried about what they will lose than what they could gain by switching and going elsewhere

System actors
(for market actors integrating nudges)
Market actors who may be interested in behaviour change nudges are diverse. We see commercial enterprises looking to develop a customer base within a low-income population at the bottom-of-the-pyramid; we see Governments wanting to affect the behaviour of citizens such as through giving up smoking, reducing speeds on the roads and paying taxes on time; and we see opinion leaders/institutions/social networks wanting to influence and change socio-cultural dynamics - think of #blacklivesmatter.

System change
(why?)
We think that some behaviour change nudging is needed when the context is new for people, such as a unprecedented growth in the market economy, or recent modernisation, or evolving non-traditional systems, or new sectors and economic activity that require new practice and behaviours.

Facilitation using behaviour change
(for development practitioners)

• Avoid prescribing behaviour. Instead, help system actors find the behaviour they want to adopt; let it be self-deterministic and self-motivated. This makes it easier to find the right nudge - through the process, system actors will indicate the right nudge for them and what it will take to adhere to the effects of the nudge. 
• Be intuitive and look for deeper narratives. System actors will tell you what they want but this will not be overt, out-loud and obvious. This will be through their attitudes, behaviours, mindset, actions, and perceptions. You will need to read all of these cues to understand the full script of what the actor is (not) saying to you.
• Look into the socio-economic benefits for sharing the costs of desgining and implementing nudges and the socio-economic benefits for the value created. This should be the basis for programming the nudge into the market system
• Celebrate the effort not just the intellect. Telling people that they are smart and intelligent can create situations where the individual relies on their intelligence to get them through complex situations. Often what is needed more is a combination of patience, commitment, sacrifice, and possibly super-normal hard work (= effort)

RCTs in poverty reduction and development: why are some practitioners abandoning RCTs?

This blogpost about ethics in international development is about a randomised control trial (RCT) in Kenya. In the experiment, some households in Kenya were given unconditional cash transfers of either USD 404 or USD 1525. The researchers found, unsurprisingly, that the lucky ones were happier and that their unlucky neighbours were unhappy. The paper is aptly titled “Your Gain is my Pain”.

Most importantly, however, the blogger reflects on why this type of research is done at all: "Am I the only one to think that is not ethical dishing out large sums of money in small communities and observing how jealous and unhappy this makes the unlucky members of these tight knit communities?" 

For myself, as a development practitioner with a systems thinking perspective, RCTs can come across as having very limited usefulness and application. They can also be quite machine-based: they either choose to wilfully ignore human behaviour or they simply limit their interactions with other disciplines (psychology, sociology, anthropology) so that they can create more simple hypotheses. Thus, it is felt that the applicability of an RCT for complex problems (such as systemic poverty) is limited.

The RCT we have seen from Kenya seems to fall into that trap too. This RCT seems to need to test the notion that poor people in Kenya might not exhibit the same reactions and behaviours as other people. As if the nature of the human condition (in Africa) is under exploration. To me, this is strange and feels like the original hypotheses might have been drastically distilled and reduced down to overly simplified thoughts.

I wonder how the findings would actually be useful to policy and projects. Who might need proofs from an RCT that Kenyans are like any other human being? How could such research be useful for development planning at an economic or social level? Why is the notion that proving that desperation, jealously and unhappiness occurs among very poor people is valuable? I would also wonder what long-lasting impact this type of research would have on social relationships in the communities in the future.

Globally, there is a large community of development practitioner who feel that RCTs in poverty interventions are not ethical and not useful. From my conversations with them, they make the following points:

1. In many RCTs, an assumption is made that the the groups will not be communicating with each other. However, it is actually very difficult to have demarcated and clear boundaries for the treatment groups to be adequately isolated. People talk. Information can flow through multiple channels and through multiple mechanisms (face-to-face, mobile phone, internet, etc) across groups, geographies, social hierarchies, institutions, etc. 
2. In RCTs, people might be very desperate because of the psychological and social impact of poverty and crisis. In this case all the RCT does is exacerbate that desperation and exacerbate those behaviours that present themselves when people are in desperate situations. The results are therefore naturally biased and skewed and outlying when compared to any group at any point in time. This is not adequately recognised in RCTs and thus not at all reflected when RCTs attempt to influence policy and project applications.
3. Over time, the RCT can have a lasting negative impact. Those RCTs which test the type of reactions as the one featured here in Kenya - jealousy and unhappiness - can damage social relationships between individuals and groups even after the trial has ended. Real people are not as adept to switching off their pain and trauma (and any additional feelings of betrayal, anger, envy, frustration, etc.) as machines might be able to! 

To strengthen an economic system means agents in system must explore, test boundaries. Not the consultants nor the policy makers. The entrepreneurs. - Shawn Cunningham

A video on the three dimensions of the facilitators' role

The video describes the three principal dimensions of the facilitator´s job.

Check out the website to find out! http://english.iifac.org/

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Alternatively, watch the video here from IIFACWEB and published on 1 Apr 2013

How are MBTI frameworks used to understand behaviour and manage teams?

The source material on cognitive learning styles can be found here on Wikipedia

MBTI for cognitive learning styles

Each is not a polar opposite, but a gradual continuum.

• Extraversion to Introversion

The extraverted types learn best by talking and interacting with others. By interacting with the physical world, extraverts can process and make sense of new information. The introverted types prefer quiet reflection and privacy. Information processing occurs for introverts as they explore ideas and concepts internally.

• Sensing/Intuition

The second continuum reflects what a person focuses their attentions on. Sensing types enjoy a learning environment in which the material is presented in a detailed and sequential manner. Sensing types often attend to what is occurring in the present, and can move to the abstract after they have established a concrete experience. Intuitive types prefer a learning atmosphere in which an emphasis is placed on meaning and associations. Insight is valued higher than careful observation, and pattern recognition occurs naturally for Intuitive types.

• Thinking/Feeling

The third continuum reflects the person’s decision preferences. Thinking types desire objective truth and logical principles and are natural at deductive reasoning. Feeling types place an emphasis on issues and causes that can be personalized while they consider other people's motives.

• Judging/Perceiving

The fourth continuum reflects how the person regards complexity. Judging types will thrive when information is organized and structured, and they will be motivated to complete assignments in order to gain closure. Perceiving types will flourish in a flexible learning environment in which they are stimulated by new and exciting ideas. Judging types like to be on time, while perceiving types may be late and/or procrastinate.

"Tell me and I will forget, show me and I might remember, involve me and I will understand." - Confucius

What are some useful indicators of systemic change?

What is systemic change?

1. A measurement  of the change in the rules that govern the system and that affect how actors/agents behave and function. From an economic perspective, this means going beyond the conception of people as 'rational individuals' and incorporating a better understanding of social constraints that lock us in to our patterns of consumption. 
2. The relationship between certain types of 'resilience finance' and the ability to confront shocks and disasters at individual level, household level, business level, industry level and across social networks and political positions 
3. A measurement of 'subjective resilience' at household level to better understand the ability to "anticipate, buffer and adapt to disturbance and change"
4. Developed by looking at synergies between the development, business and economics fields of study to better frame measurements of systemic change. Bringing together traditional nonprofit measurements around poverty and impact with typical business and social enterprise measurements of efficiency and effectiveness with typical economic measurements, such as tax revenues, job creation, labour income, for deeper systemic measurement, such as increase in business-to-business services, change in investment patterns towards long-term customer relationships and emergence of new market-based products and services that respond to pro-poor needs. 
5. A recalibration of the equilibrium. Moving systems from unjust to just, marginalisation to inclusion, structural disadvantages to systemic advantages (gender), traders to value creators, short-term transactions to long-term relationships and incremental shifts [in markets] to transformations and revolutions, 

What does a market system specialist like me do?

Economic Development

• Develop retail networks in developing countries to get products and services in the hands of low-income marginalised consumers
• Help aid programmes do more systemic social welfare through systemic safety net programmes
• Improve the enabling environment for MSMEs and the informal sector  

Social Business and CSR

• Look at supply chain interventions that go beyond the value chain approach and take more of a systemic perspective that actually deliver benefits to poor farmers 
• Identify different areas where CSR can be better programmed by way of a market systems approach
• Integrate the private sector into market systems approaches that have historically focused on socialist mechanisms (large State, community associations, NGOs)
• Work with system actors to identify areas where market systems development will make a difference

Behaviour Change

• Train practitioners on behaviour change and behaviour change methodologies to help projects deliver systemic solutions 
• Design behaviour change tools to improve the adoption and commitment of poor people to long terms savings and investments practices

"We need to reach that happy stage of our development when differences and diversity are not seen as sources of division and distrust, but of strength and inspiration" - Josefa Iloilo

The Guest House by Rumi

The Guest House by Rumi

This being human is a guest house. 
Every morning a new arrival. 

A joy, a depression, a meanness, 
some momentary awareness comes 
as an unexpected visitor. 

Welcome and entertain them all! 
Even if they're a crowd of sorrows, 
who violently sweep your house 
empty of its furniture, 
still, treat each guest honourably. 
He may be clearing you out 
for some new delight. 

The dark thought, the shame, the malice, 
meet them at the door laughing, 
and invite them in. 

Be grateful for whoever comes, 
because each has been sent 
as a guide from beyond.

"Do not look where you fell, but where you slipped." - African Proverb

"Without a sense of urgency, desire loses its value." - Jim Rohn

Forgiveness is not true compassion - Krishnamurti

Forgiveness is not true compassion
What is it to be compassionate? Please find out for yourself, feel it out, whether a mind that is hurt, that can be hurt, can ever forgive. Can a mind that is capable of being hurt, ever forgive? And can such a mind which is capable of being hurt, which is cultivating virtue, which is conscious of generosity, can such a mind be compassionate? Compassion, as love, is something which is not of the mind. The mind is not conscious of itself as being compassionate, as loving. But the moment you forgive consciously, the mind is strengthening its own center in its own hurt. So the mind which consciously forgives can never forgive; it does not know forgiveness; it forgives in order not to be further hurt.
So it is very important to find out why the mind actually remembers, stores away. Because the mind is everlastingly seeking to aggrandize itself, to become big, to be something When the mind is willing not to be anything, to be nothing, completely nothing, then in that state there is compassion. In that state there is neither forgiveness nor the state of hurt; but to understand that, one has to understand the conscious development of the 'me'.
So, as long as there is the conscious cultivation of any particular influence, any particular virtue, there can be no love, there can be no compassion, because love and compassion are not the result of conscious effort.

J. Krishnamurti, The Book of Life

"At first dreams seem impossible, then improbable, then inevitable." - Christopher Reeve