How does thanks-giving relate to leadership? Being thankful is definitely a key to being a good leader, without this “attitude of gratitude” it becomes to easy to become mired down in wanting more; forgetting that more often then not we have all that we really need. Satisfying the most important needs is really what leadership is all about, for it is in helping others to meet their own needs that we become more whole ourselves. I believe that a key to being successful as a leader is to be able to discern what an important need is, and what is a want for more.
Yesterday was called “Black Friday”, one of the biggest shopping days of the year. A day that is really not about meeting needs, but mostly about wanting more. So how to we remember to be thankful after this day of meeting wants?
I came across a few articles that helped remind me what I need to be thankful for.
An article on Wikipedia discusses the alternative to the “Black Friday” consumption celebration of “Buy Nothing Day.” For me this is a good reminder that everyday should be about becoming more aware of what it is I buy, and what my motives are for buying it. Do I buy because I really need something or just because I want to buy something?
An article by Robert Jensen titled "No Thanks to Thanksgiving points out that we often forget about some of the real costs of the pilgrims and other settlers coming to American, namely the genocide of the native peoples that occurred in the aftermath of the first thanksgiving.
The essay titled “Thanksgiving: A Native American View” by Jacqueline Keeler is a reminder that many native people believe in the importance of giving rather then the concept of selling. She writes, “Among many of our peoples, showing that you can give without holding back is the way to earn respect. Among the Dakota, my father's people, they say, when asked to give, ‘Are we not Dakota and alive?’ It was believed that by giving there would be enough for all -- the exact opposite of the system we live in now, which is based on selling, not giving.”
So perhaps it is time to be thankful for our needs being met, to remember atrocities that have been committed in the name of greed, to learn to grow to be more accepting of all people, and to share the gifts that have been bestowed upon us.
Saturday, November 27, 2010
Thursday, November 11, 2010
Twelve Traditions: Foundations For Community Sustainability.
If we want to create a sustainable society, we have to overcome many dysfunctional practices that dominate our existing organizations. We will need to create healthy organizations that have new focuses. A proven model for creating a healthy organization was developed by the founders of Alcoholics Anonymous (AA). AA and other Twelve Step groups have a history of demonstrating a power to help their members to become healthier. They also have a history of sustenance, they have been around for many generations, and most likely they will be around for many more. Typically, these groups utilize some form of the Twelve Traditions written by the founding members of AA as operating guidelines for the groups. Practicing the Traditions keeps the groups healthy and functioning to achieve their purpose, in the same way that the Twelve Steps keep the individual members of the group healthy.
The traditions embody a number of universal concepts that are requirements for any healthy community to embrace. These concepts include 1 - common good, 2 - deeper meaning, 3 - inclusiveness, 4 - autonomy, 5 - purpose, 6 - respect, 7 - self-sufficiency, 8 – cooperation, 9 -creativity, 10 - focus, 11 - attraction, and 12 - anonymity. The Traditions can be refined, combined, or better defined to fit the specific needs of the community, but their core concepts need to be retained for community to be sustained. What follows is a suggested generic version of the Twelve Traditions that could be used as a starting point for guidelines for any community or organization. The Traditions described below are based on writings contained in the Alcoholic Anonymous publication Twelve Steps and Twelve Traditions (PDF Version of the book available here )and the Al-Anon Family Groups publication How Al-Anon Works.
Tradition One: Our common good should come first; personal progress for the greatest number depends upon unity.
This is the tradition that requires that the purpose of the group needs to come before the individual desires of the group members. It is about working for the common good. Diversions often times prevent healthy growth or productivity in organizations. This roadblock to real productivity can come from dominating leaders or members. The First Tradition reminds us to stay focused on what the group is really about, and to avoid diversions by personal agenda’s. Private agenda’s may have a place in our personal lives, but when we choose to participate in a community, it needs to be because we believe in the power of working together. The synergistic power of the group can accomplish exponential results as compared to one-person agendas. Consensus builds unity. A clear mission and focus as defined in the Fifth Tradition is required in order to implement this and the other Traditions.
Second Tradition: We are called to a higher meaning or purpose in life - expressed in our group conscience. Our leaders are but trusted servants; they do not govern.
This tradition could simply say, “We practice servant leadership guided by meaning.” What makes this Tradition different from many other groups is the focus on being led a higher meaning or purpose, and the freedom individuals have to express what it is they hear their higher calling to be. What is important is not how you define the source of this calling, but simply that you acknowledge its existence. This purpose as expressed through the individual members is the group conscious. All members are equal, junior members and senior members bring equal value to the group; all are capable of expressing wisdom to inspire. Rotation of leadership roles occurs throughout the membership. The primary role of leadership is to carry out the group conscience, not to dictate it. There is no dictator; there is cooperation.
Tradition Three - The only requirement for membership is a desire to participate in the purpose of the community.
Only an individual member has the authority to decide if that individual will belong to the group. If the individual wants to belong, they belong. There are no requirements, credentials, gender limitations, income limitations, ethnicity restrictions, religious preferences, or any other restrictions. No applications are filled out, no dues are paid, no membership lists are kept, and no attendance is taken. Participation is equivalent to membership.
Tradition Four: Each group should be autonomous except in matters affecting the community as a whole.
For individuals to achieve autonomy, the groups to which they belong must also be autonomous. Real change in organizations occurs through self-governance, not outside control. Restrictions, rules, dictations, and governance from outside the community restrict creativity. Autonomy empowers the individuals that make up a group to speak their mind and participate in the creative process. This is the tradition that grants freedom of choice to the groups to meet their own needs. This tradition also links back to the first tradition in that the only time group autonomy is overruled is when the common welfare that guides the whole community is threatened.
Tradition Five – Each community has but one purpose: to help the members to reach their full potential.
There needs to be clarity about why the group has come together and what it is the group hopes to accomplish. This Tradition is the glue that holds the community together. This is the tradition that reminds us that neglecting those who still suffer is a threat to our own sanity and that the essence of all healing is compassion; compassion of not only others, but also ourselves. Compassion is about respect, tolerance, and acceptance of ourselves, others, and those who may have wronged us. Carrying the message of healing to others (who are receptive to hearing it) allows us to hear the message ourselves as we see it reflected in others. When we help others to reach their potential, we in essence reach our own.
Tradition Six: A community ought never endorse, finance, or lend the community name to any related facility or outside enterprise, lest problems of money, property, and prestige divert us from our primary purpose.
Affiliation with outside groups can lead to distraction from the primary purpose of the group. Staying focused on the goal of the group is what makes accomplishments possible. Group supports of external organizations can be the downfall of purpose. It can also be a form of manipulation or control of these outside groups. Respect for others and focus on the group’s goals are required.
Tradition Seven: Every community ought to be fully self-supporting, declining outside contributions.
A self-supporting organization, one that relies on its members for sustenance, will be self-sustaining and self-sufficient. It will exist as long as its membership exists. Funding provided from outside the community cannot distract the community from its primary purpose. The corrupting power of excessive wealth, beyond what is needed to meet essential needs, does not come into play in organizations that practice self-support. Self-supporting organizations create interdependence amongst the members, not dependence on outside influences. This tradition also goes beyond the monetary aspects of support in that the membership also takes responsibility for the service work that is needed to keep a community functioning. The members step up to perform duties needed to keep the community intact. The members are the organization.
Tradition Eight: The work of the community should be done by the community, not outside professionals or organizations. At times special workers may be needed to assist.
The work of the community is the glue to holds it together and that gives it its meaning. Therefore, it needs to be done by the community members, not outsiders. There may be times when specialized knowledge or assistance is needed to help reach the goal of the community, and in these cases it is alright to utilize outside help. Cooperation is what is needed to form community.
Tradition Nine: The community as such, ought never be organized: but we may create service boards or committees directly responsible to those they serve.
This is the tradition that prevents the implementation of rules and regulations that restrict creativity and community building, and that place the power of control into the hands of a few. Instead, the group needs to be empowered to accomplish great things. Creation from the heart cannot occur with hampering restrictions. This does not mean there is no guidance or order that guides the group. The Traditions are examples of guidelines that encourage meaningful creation to occur through nourishing creativity. Dis-organizing is what allows organization to evolve.
Tradition Ten – The community has no opinion on outside issues; hence, the community ought never be drawn into public controversy.
Like Tradition Six, this tradition is designed to avoid diverting attention to issues that are not directly related to the group purpose. It helps avoid the self-righteousness that can overcome groups that try to take on other issues, or force their views on others outside the organization. And it can help to avoid the trap of symptom chasing - trying to deal with the symptoms of what is wrong with society, rather then helping the community (and the membership) to become all that it can be. This Tradition requires neutrality on controversial topics like religion and politics; for focusing on these charged issues can alienate those, we hope to serve, and divert us from our common cause. This does not mean that individual members give up their rights and responsibilities to act on issues or causes that they believe in. The group does not have the answers for everyone; the path we choose to follow is one that works for us.
Tradition Eleven – Our public relations policy is based on attraction rather then promotion; we need always maintain personal anonymity in the media.
Organizations need to be able to share what they have to offer. A successful community does not need to sell itself; its success speaks for it. As the members of the community find meaning through participation in the organization, that meaning reflects in their interactions with others. No one member of a successful community can speak for the whole organization. The community is not about one person; it is about the whole. The failures or actions of one individual acting as a spokesperson for the community can bring down the whole organization. Charismatic leaders do not build successful organizations; cooperation among the membership does.
Tradition Twelve – Anonymity is the spiritual foundation of all our traditions, ever reminding us to place principles before personalities.
The work produced by the community is important, personal ambitions are not. Successful organizations outlast the personalities that make them up. Anonymity is what keeps us humble; it is what keeps us equal; and it is what reminds us who we are. Giving up personal desires for the common good is the foundation of all the traditions. Depending on the type of organization, there may also be a need to protect the anonymity of the membership, in order to allow the membership to thrive.
The traditions embody a number of universal concepts that are requirements for any healthy community to embrace. These concepts include 1 - common good, 2 - deeper meaning, 3 - inclusiveness, 4 - autonomy, 5 - purpose, 6 - respect, 7 - self-sufficiency, 8 – cooperation, 9 -creativity, 10 - focus, 11 - attraction, and 12 - anonymity. The Traditions can be refined, combined, or better defined to fit the specific needs of the community, but their core concepts need to be retained for community to be sustained. What follows is a suggested generic version of the Twelve Traditions that could be used as a starting point for guidelines for any community or organization. The Traditions described below are based on writings contained in the Alcoholic Anonymous publication Twelve Steps and Twelve Traditions (PDF Version of the book available here )and the Al-Anon Family Groups publication How Al-Anon Works.
Tradition One: Our common good should come first; personal progress for the greatest number depends upon unity.
This is the tradition that requires that the purpose of the group needs to come before the individual desires of the group members. It is about working for the common good. Diversions often times prevent healthy growth or productivity in organizations. This roadblock to real productivity can come from dominating leaders or members. The First Tradition reminds us to stay focused on what the group is really about, and to avoid diversions by personal agenda’s. Private agenda’s may have a place in our personal lives, but when we choose to participate in a community, it needs to be because we believe in the power of working together. The synergistic power of the group can accomplish exponential results as compared to one-person agendas. Consensus builds unity. A clear mission and focus as defined in the Fifth Tradition is required in order to implement this and the other Traditions.
Second Tradition: We are called to a higher meaning or purpose in life - expressed in our group conscience. Our leaders are but trusted servants; they do not govern.
This tradition could simply say, “We practice servant leadership guided by meaning.” What makes this Tradition different from many other groups is the focus on being led a higher meaning or purpose, and the freedom individuals have to express what it is they hear their higher calling to be. What is important is not how you define the source of this calling, but simply that you acknowledge its existence. This purpose as expressed through the individual members is the group conscious. All members are equal, junior members and senior members bring equal value to the group; all are capable of expressing wisdom to inspire. Rotation of leadership roles occurs throughout the membership. The primary role of leadership is to carry out the group conscience, not to dictate it. There is no dictator; there is cooperation.
Tradition Three - The only requirement for membership is a desire to participate in the purpose of the community.
Only an individual member has the authority to decide if that individual will belong to the group. If the individual wants to belong, they belong. There are no requirements, credentials, gender limitations, income limitations, ethnicity restrictions, religious preferences, or any other restrictions. No applications are filled out, no dues are paid, no membership lists are kept, and no attendance is taken. Participation is equivalent to membership.
Tradition Four: Each group should be autonomous except in matters affecting the community as a whole.
For individuals to achieve autonomy, the groups to which they belong must also be autonomous. Real change in organizations occurs through self-governance, not outside control. Restrictions, rules, dictations, and governance from outside the community restrict creativity. Autonomy empowers the individuals that make up a group to speak their mind and participate in the creative process. This is the tradition that grants freedom of choice to the groups to meet their own needs. This tradition also links back to the first tradition in that the only time group autonomy is overruled is when the common welfare that guides the whole community is threatened.
Tradition Five – Each community has but one purpose: to help the members to reach their full potential.
There needs to be clarity about why the group has come together and what it is the group hopes to accomplish. This Tradition is the glue that holds the community together. This is the tradition that reminds us that neglecting those who still suffer is a threat to our own sanity and that the essence of all healing is compassion; compassion of not only others, but also ourselves. Compassion is about respect, tolerance, and acceptance of ourselves, others, and those who may have wronged us. Carrying the message of healing to others (who are receptive to hearing it) allows us to hear the message ourselves as we see it reflected in others. When we help others to reach their potential, we in essence reach our own.
Tradition Six: A community ought never endorse, finance, or lend the community name to any related facility or outside enterprise, lest problems of money, property, and prestige divert us from our primary purpose.
Affiliation with outside groups can lead to distraction from the primary purpose of the group. Staying focused on the goal of the group is what makes accomplishments possible. Group supports of external organizations can be the downfall of purpose. It can also be a form of manipulation or control of these outside groups. Respect for others and focus on the group’s goals are required.
Tradition Seven: Every community ought to be fully self-supporting, declining outside contributions.
A self-supporting organization, one that relies on its members for sustenance, will be self-sustaining and self-sufficient. It will exist as long as its membership exists. Funding provided from outside the community cannot distract the community from its primary purpose. The corrupting power of excessive wealth, beyond what is needed to meet essential needs, does not come into play in organizations that practice self-support. Self-supporting organizations create interdependence amongst the members, not dependence on outside influences. This tradition also goes beyond the monetary aspects of support in that the membership also takes responsibility for the service work that is needed to keep a community functioning. The members step up to perform duties needed to keep the community intact. The members are the organization.
Tradition Eight: The work of the community should be done by the community, not outside professionals or organizations. At times special workers may be needed to assist.
The work of the community is the glue to holds it together and that gives it its meaning. Therefore, it needs to be done by the community members, not outsiders. There may be times when specialized knowledge or assistance is needed to help reach the goal of the community, and in these cases it is alright to utilize outside help. Cooperation is what is needed to form community.
Tradition Nine: The community as such, ought never be organized: but we may create service boards or committees directly responsible to those they serve.
This is the tradition that prevents the implementation of rules and regulations that restrict creativity and community building, and that place the power of control into the hands of a few. Instead, the group needs to be empowered to accomplish great things. Creation from the heart cannot occur with hampering restrictions. This does not mean there is no guidance or order that guides the group. The Traditions are examples of guidelines that encourage meaningful creation to occur through nourishing creativity. Dis-organizing is what allows organization to evolve.
Tradition Ten – The community has no opinion on outside issues; hence, the community ought never be drawn into public controversy.
Like Tradition Six, this tradition is designed to avoid diverting attention to issues that are not directly related to the group purpose. It helps avoid the self-righteousness that can overcome groups that try to take on other issues, or force their views on others outside the organization. And it can help to avoid the trap of symptom chasing - trying to deal with the symptoms of what is wrong with society, rather then helping the community (and the membership) to become all that it can be. This Tradition requires neutrality on controversial topics like religion and politics; for focusing on these charged issues can alienate those, we hope to serve, and divert us from our common cause. This does not mean that individual members give up their rights and responsibilities to act on issues or causes that they believe in. The group does not have the answers for everyone; the path we choose to follow is one that works for us.
Tradition Eleven – Our public relations policy is based on attraction rather then promotion; we need always maintain personal anonymity in the media.
Organizations need to be able to share what they have to offer. A successful community does not need to sell itself; its success speaks for it. As the members of the community find meaning through participation in the organization, that meaning reflects in their interactions with others. No one member of a successful community can speak for the whole organization. The community is not about one person; it is about the whole. The failures or actions of one individual acting as a spokesperson for the community can bring down the whole organization. Charismatic leaders do not build successful organizations; cooperation among the membership does.
Tradition Twelve – Anonymity is the spiritual foundation of all our traditions, ever reminding us to place principles before personalities.
The work produced by the community is important, personal ambitions are not. Successful organizations outlast the personalities that make them up. Anonymity is what keeps us humble; it is what keeps us equal; and it is what reminds us who we are. Giving up personal desires for the common good is the foundation of all the traditions. Depending on the type of organization, there may also be a need to protect the anonymity of the membership, in order to allow the membership to thrive.
Sunday, October 31, 2010
Vision.
Proverbs 29:18 as quoted in SEEKER AND SERVANT by Robert Greenleaf
I have been able to attend a number of conferences recently where the major topic has been the state of the world around us, particularly the natural state of the world. If you have looked at this state lately, it is not a good one. The consequences of a warming planet pose serious threats, our water is polluted and in many areas scarce, and the quality of our air makes it dangerous to breath at times, and our world is filling up with more and more people.
I have gone to these conferences hoping to find some good news, some hope for the future, but instead I only learn more about the details of how badly we our treating our planet. The only hope I heard was that our technology would solve our problems -- that we could all install low flow toilets, or use energy more efficiently via such technological advances as the compact fluorescent light bulb, or that we could all drive hybrid cars. Unfortunately, I believe it will take much more than simply buying new fangled merchandise to clean up our mess.
What I finally realized that what was missing from these talks was a hopeful vision for our future. There seemed to be little if any talk or description for what our world could look like if we decided to treat it with respect, instead of treating it like a limitless garbage dump. We need vision. When I mistakenly shared my disappointment with my wife about the lack of vision in the speakers, she reminded me that perhaps it was me who needed a vision.
The dictionary defines vision in several ways: “something seen in a dream, trance, or ecstasy; and object of imagination; a manifestation to the senses of something immaterial” to name a few of the more unflattering definitions. It might be the focus on that fantasy quality or the un-achievability of the vision that has resulted in our being a very blind society when it comes to describing a future we would like to inhabit.
At least that has been my experience lately as I view the world through my own cynical eyes. So after moping around for several weeks, I came across a presentation by Donella Meadows titled ENVISIONING A SUSTAINABLE WORLD. Her discussion on what keeps us from being a visionary and how to overcome it is a worthwhile read.
Robert Greenleaf asks in his essay Towards a Gentle Revolution, Far too many of our institutions – and of course, far too many people – are failing to serve at a level that is reasonable and possible for them. If the main reason for this deficiency in both people and institutions is, as I believe, that they are not inspired by a sufficient vision of greatness, then what is the remedy?
It seems our task for the short-term future is to begin work on coming up with our own vision for the future.
Wednesday, October 27, 2010
Imagination
What is now proved was once only imagin’d.
William Blake, Proverbs of Hell
When asked by Jeffrey Brown on the PBS Newshour why he accepted the position as the new United States Poet Laureate, W.S. Merwin responded: (…) I wanted to talk in an official situation, in a very public place, as public as I'm ever likely to be, about the -- what I think of as the one thing, the one talent, the one gift of human nature that does distinguish us from every other form of life.
And I don't mean intelligence. I'm not sure that we're the most intelligent of species. We use our intelligence differently. Nor am I sure that language is a good definition, because we define language. And, in fact, there are forms of language among all species, or they wouldn't survive, communication.
But I think what does distinguish us -- what distinguishes us really is imagination.
When Brown probed him to speak more on what he meant by imagination Merwin responded: Yes, the ability to sit here in Arlington and feel distressed by the homeless people in Darfur, or by the starvation of the whales in the Pacific, or by the species that are being snuffed out as we talk, or by the people who are suffering in Iraq and in Afghanistan.
Brown summarized his take on this by saying: And you have to take that sense of imagination and turn it into poetry that connects with people.
We need to use our gift of imagination and our ability to turn that imagination into art. This creative process will inspire us to find and follow new paths.
William Blake, Proverbs of Hell
When asked by Jeffrey Brown on the PBS Newshour why he accepted the position as the new United States Poet Laureate, W.S. Merwin responded: (…) I wanted to talk in an official situation, in a very public place, as public as I'm ever likely to be, about the -- what I think of as the one thing, the one talent, the one gift of human nature that does distinguish us from every other form of life.
And I don't mean intelligence. I'm not sure that we're the most intelligent of species. We use our intelligence differently. Nor am I sure that language is a good definition, because we define language. And, in fact, there are forms of language among all species, or they wouldn't survive, communication.
But I think what does distinguish us -- what distinguishes us really is imagination.
When Brown probed him to speak more on what he meant by imagination Merwin responded: Yes, the ability to sit here in Arlington and feel distressed by the homeless people in Darfur, or by the starvation of the whales in the Pacific, or by the species that are being snuffed out as we talk, or by the people who are suffering in Iraq and in Afghanistan.
Brown summarized his take on this by saying: And you have to take that sense of imagination and turn it into poetry that connects with people.
We need to use our gift of imagination and our ability to turn that imagination into art. This creative process will inspire us to find and follow new paths.
Thursday, October 21, 2010
Leadership in the Biotic Community
One of my favorite ecological leaders is Aldo Leopold. In his classic book A Sand County Almanac, Leopold wrote the essay “The Land Ethic”, .
The quote above, which comes from the section titled The Outlook, is a powerful guide for how we can operate in an ecological leadership mode. Failure to follow that ethic is likely the main reason humanity continues to plunder the planet with wars, pollution, and consumption. Somewhere along the way, we have forgotten that we are indeed simply a part of the “biotic community” and not somehow separated from or perched on top of it. Leopold also wrote, "We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect."
It is the separation from the land and the rest of planet that also allows us to separate ourselves from other groups of people and develop hierarchical organizations that are designed to primarily benefit those sitting on the top, and use the people below in the same manner as we have treated the land, namely as a commodity. It seems that sooner or later when you do not take care of the community that supports you, the support will eventually collapse, and down will come the leader. At least that is what happens in the biotic community.
Following Leopold’s land ethic can make what often seem like complex decisions on how to live our lives, relatively simple.
Saturday, October 16, 2010
Dreams of Children
Drawing by Jordan
Children have much to tell us adults about our world. They have dreams for a better world, a world where people get along with each other, a world where we appreciate and respect the natural world, and a world of opportunity for everyone.
At least that seems to be the common theme in essays from third, fourth, and fifth graders from around the Minneapolis-St Paul area published in today’s Star Tribune. My hope is that we adults can remember these dreams ourselves and make them a reality. Some edited excerpts from their dreams for the future follow.
People of all different cultures and religions come together creating a great collage of many colors. Hope and fear is overcome by joy. Collaboration is valued, and everyone is an equal contributor. My children will be able to walk streets with no litter and play on grass that isn't sautéed in chemicals. Winston
Remember to always help others out and don't be afraid to stand up for what's right. Mackenzie
Start a new garden. Let's dig some dirt! Cuyler
Everyone should love each other, and have a house, food, and water. Everyone should be kind to nature. Ellen
Kids that have special needs will feel accepted. They are just like everybody else. They want to have fun, laugh and be included. I am proud of who I am. Sam
Live in community where kids ride bikes without worrying about anything dangerous happening. Cut down on the use of electronics like TV, phones, computers and video games. This would get more people outside and meeting each other. Chase
Share your hopes and dreams with others. By doing this we can work together to make our hopes and dreams come true. Olivia
I want to know the people in my neighborhood. I want to meet new friends. Then I want to help each other. I want my neighborhood not to be dangerous. Amy
My dream for my community is for there to be less pollution. I really want the environment to be a cleaner and safer place. I wish everybody would be happy and friendly to others and the environment. I also want our community to be more fun. Regan
People should start being more helpful for the planet and other people, too. Live close to school, ride your bike not a car to school. Simple things, like caring about other people's worries. You could even smile. That might make their day better. Hannah
Thursday, October 14, 2010
Tim Jackson, PROSPERITY WITHOUT GROWTH? THE TRANSITION TO A SUSTAINABLE WORLD
The United Kingdom’s Sustainable Development Commission has put out a document that should be on the required reading list of everyone who is interested in what is wrong with our world and how we can make it better. PROSPERITY WITHOUT GROWTH spells out how growth, the driving force behind our economy, is responsible for not only destroying our planet, but also destroying our humanity. As long as our institutions continue to use our current economic model as the foundations of our policies, sustainability by individuals will remain a fantasy, despite our best intentions. So click here and download and read what could be one of the most important documents of the decade. The authors have given me hope that we can find a better way.
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