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d.</p><p id="0068">And because of their relative homogeneity, ego-Networks can easily become echo-chambers.</p><p id="7e3e">If the hub of an ego-network goes away the network falls apart. In an ego-network, the person is the purpose, and without that person, the connections are gone. My marriage (wonderful as it is), ended a lovely phase of networked connectedness in my life, because the purpose of our interactions (my need for help with child-raising) ended and the network drifted apart.</p><h2 id="1732">Eco-Networks Fit Between Socio-networks and Open Networks</h2><p id="8853">An Eco-Network is a relative newcomer to the network-science labelling game. I don’t even know where I got the term from. It’s not in the book I pulled the others from, which is what I’d expected. I know I’ve come across it in a few places over the course of my network reading but haven’t been able to re-find them — so if anyone reading this can find them, please share with us!</p><p id="77ca">In any case, an eco-network sits somewhere between a socio-network and an open-network. A socio-network (the ‘network in a box’) generally has a centrally defined, narrow purpose (think ‘mission statement’ or ‘avoiding organizational bankruptcy’); a clear and precise definition of inclusion (think ‘everyone on our payroll’ or ‘the roll-call list’); a relatively centralized and hierarchical command system; and officially-sanctioned and controlled information and resource flows (balanced by secret, un-sanctioned information flows). Whereas an open network is unbounded, random, directionless and incoherent (think Twitter, Facebook, Instagram).</p><p id="0b65">So we could think of an eco-network as skirting the boundary between rigid pseudo-control and a free-for-all. In my mind, an eco-network is the social equivalent of that strange attractor within a system that generates ordered patterns out of chaos. To me, an eco-network has the potential to generate a collective path from our current world — a world presently oscillating between destructive authoritarian rigidity and chaotic collapse — to a new world, built on an evolved understanding of order/structure, connection, and thriving.</p><h2 id="9d53">What IS an Eco-Network?</h2><p id="56e0">But what does all that MEAN, practically speaking?</p><p id="a65c">Well, it helps to think about ecosystems. For one thing, both eco-networks and ecosystems only thrive with ample diversity.</p><p id="05c0">For another — in both cases, flows of resources (whether money, information, skills, trust and shared inspiration or nutrients, shared environmental context, water and sunshine) are complexly reciprocal, as opposed to transactional. In a forest ecosystem, no-one barters with the squirrel to get it to poop out worm and fungi food. And in exchange for the squirrel poop, worms and fungi don’t break the elements down fine enough so that plant roots can absorb them because the trees or the pooping animals pay them to — they do it because that’s what they do, it’s part of their organic process. The trees and other plants only grow if there are adequate nutrients and water — and when they do, they create food some of the animals need to survive (and poop out), some of which become food for other animals, and it all requires water, water retention, healthy soil — and so on. There is an organically-driven flow of value, based on adequate diversity, that is not directly transactional.</p><p id="3124">There is no need for direct transactions because each community member’s survival depends on the in-flows (food, etc.) and out-flows (poop, etc.) of all the members. Transactions are too small a dynamic to support the complexity and adaptivity of an ecosystem.</p><p id="c510">The ecosystem forms an interdependent network of a huge variety of life forms, moving a broad range of nutrients freely through a complex system of flows that sustains the whole thing. Pull out too many parts, or just block up too many of the flows from one component to another and the whole thing collapses. And when I say ‘flows’ here, I mean ‘connection’/’relationship’. You could have all the pieces of the system/network, but if they weren’t able to interact, you wouldn’t have a network, let alone a living system.</p><p id="6f03">In an ecosystem, there is also no ‘boss’, no centralized command and control. The whole thing works because of how the community fits together, not because someone designed it that way. A social eco-network is similar. There may be players with larger impacts and greater input into direction, but that doesn’t mean they master-mind and control the whole thing.</p><p id="248a">Another thing a social eco-network and a ecosystem have in common is boundaries. They may be fuzzy, but they are real and discernable. For instance, there is diversity, but the diversity isn’t infinite (like it could be in an open network) and it certainly isn’t random. Whales don’t occupy forests, butterflies don’t do arctics, polar bears don’t co-exist well within rainforests.</p><p id="c77f">With ecosystems the boundary is environmental, the community members all thrive within a similar environment. With an eco-network, the boundary is purpose. And the boundary is what holds the community together.</p><h2 id="66e9">The Point of an Eco-Network</h2><p id="04f0">So — ultimately — the main distinction between an ego-network and an eco-network is this — the eco-network exists to support a purpose, not a person or an organization. It supports a broad purpose that is greater than any of the individuals involved, but which benefits all the individuals involved. It’s also a purpose which can’t be served nearly as effectively by individuals (or individual organizations) acting on their own, without the diverse and reciprocal flows of support and information that characterizes an ecosystem.</p><p id="4069">The glue, then, is not ONLY strong personal bonds (as in an ego-network) — though it won’t ever work without a lot of them — it is ALSO an intention that is larger than the personal bonds. It is an intention to be one part of a larger, purposeful, whole. An intention to help develop that whole and the individuals within it in ways that are generative for oneself as well as for the larger purpose.</p><p id="984c">An eco-network, then, has: a purpose; diverse membership; complex reciprocity; multiple ‘centers’ with multiple roles; and a robust and free flow of information, resources, capacity and care to where they are needed most. A flow that both includes and transcends the bonds of personal connection, and that emerge from the interactions.</p><p id="453e">Far from being a popularity contest, an eco-network is a puzzle we can do together. It’s a fun but serious game of learning about fits and flows — about

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how to amplify the impact of what each member has to offer. It’s a dance between the individual and the collective, an ever-shifting experiment with order emerging from chaos.</p><h2 id="da50">But So What?</h2><p id="4717">Why do I think any of this matters?</p><p id="41bb">I believe it matters because our imaginations matter. All of our actions and behaviors are driven by and reflect our deepest beliefs and values — and these are all gestated in the womb of our imaginations. What we can’t imagine, we can’t create. And the only way we ever create something new, for which there is no current model, is if we imagine it first. I believe it matters that we pull our imaginations a step past what we already know, do and envision — into a higher level of generative capacity — in a way that affirms and includes everyone, not just the social butterflies.</p><p id="8817">And I believe that if we tease out a clearer understanding of the values and intent of network weaving, if we tempt our imaginations into this fresh, promising new territory, we go further to affirm and generate the kind of world we want to live in together. We affirm that weaving an impactful and resilient change network:</p><ul><li>Is not a contest — it’s more about discerning the right network for ourselves (so we don’t end up like a polar bear in a rainforest), finding our natural place, supporting the flow of nutrients where they need to go, expressing our unique contribution and helping others do all of that as well.</li><li>Means supporting others, whether they’re able to support us or not, serves the overall purpose we’re all trying to promote.</li><li>Requires a lot of different roles, as well as understanding and appreciating the roles that are different from our own.</li><li>Means going beyond developing our own personal relationships, and helping others develop relationships that enhance maximum flow of value throughout the network.</li><li>Requires recognizing and acting on the recognition that there is a limit to how much can be accomplished in a transactional context, and that system change is built on an abundance of relationships across differences.</li></ul><p id="ebb9">Stimulating this kind of understanding and imagination requires many tools and approaches — <a href="https://help.sum-app.net/portal/en/kb/articles/what-is-social-system-mapping">Mapping</a> is the tool Tim and I personally contribute to the puzzle. Powerful, adaptive eco-networks are the shift we’re trying to support.</p><p id="8454">What contributions are you interested in making and to which greater purpose?</p><p id="1780">By <a href="undefined">Christine Capra</a>, March 2018 <i>Originally published at <a href="http://greaterthanthesum.com/not-networking/">greaterthanthesum.com</a></i>.</p><blockquote id="ae3b"><p>In case you liked what you just read and you’re getting value out it, I encourage you to <b>click the 👏 button </b>and <b>hold down to 20–50 claps </b>as this will help concepts and ideas above get more exposure.</p></blockquote><p id="f809"><b>Related:</b></p><div id="5ad0" class="link-block"> <a href="https://readmedium.com/types-of-trust-in-networks-6fd7de879d28"> <div> <div> <h2>Types of trust in high-trust Networks (of Community of Practice kind)</h2> <div><h3>If trust is the glue of a network we can’t have too many honest and authentic discussions about it — by Christine Capra…</h3></div> <div><p>medium.com</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/1*aguSzTEUAI2rFqltiShAgg.jpeg)"></div> </div> </div> </a> </div><div id="2094" class="link-block"> <a href="https://stories.platformdesigntoolkit.com/7-key-platform-design-principles-d84cc78b9218"> <div> <div> <h2>The 7 Key Principles of Platform Design</h2> <div><h3>To design Strategies that mobilize, in the XXIst Century</h3></div> <div><p>stories.platformdesigntoolkit.com</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/1*KBo_EgHlsm5LObwH_20egQ.jpeg)"></div> </div> </div> </a> </div><div id="4106" class="link-block"> <a href="https://readmedium.com/networks-are-not-communities-1df2ac5ac6c4"> <div> <div> <h2>Networks are not Communities</h2> <div><h3>by Henry Mintzberg</h3></div> <div><p>medium.com</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/1*eeRI3JaIW05lwVvM3DCYnA.jpeg)"></div> </div> </div> </a> </div><div id="04e6" class="link-block"> <a href="https://readmedium.com/exploring-the-ecosystem-d03b07448b83"> <div> <div> <h2>Exploring the ecosystem</h2> <div><h3>Reflections from the Network Convergence retreat</h3></div> <div><p>medium.com</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/1*uskvlPFCIMzpSHOxzsPabg.jpeg)"></div> </div> </div> </a> </div><div id="683e" class="link-block"> <a href="http://workfutures.org/post/178981762658/evolution-of-the-platform-organization"> <div> <div> <h2>Evolution of the Platform Organization</h2> <div><h3>I was recently honored to present a keynote in Qingdao China at the 2nd International Renhanheyi Model Forum, held on…</h3></div> <div><p>workfutures.org</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/0*8IQVkfRVoJWIJRip)"></div> </div> </div> </a> </div><div id="4ea5" class="link-block"> <a href="https://newnetworkleader.org/"> <div> <div> <h2>The New Network Leader</h2> <div><h3>Four Network Leadership Principles</h3></div> <div><p>newnetworkleader.org</p></div> </div> <div> <div style="background-image: url(https://miro.readmedium.com/v2/resize:fit:320/0*pV3j7vJQJd1GcDGd)"></div> </div> </div> </a> </div></article></body>

You Could Pee Directly in Front of the Queen as Part of Weird French Manners

8 utterly bizarre royal rituals of Versailles which made no sense.

Source:grunge.com

The etiquettes of Versailles are not easy to digest. Absorbing complicated french manners today is as complex as an attempt to decipher french artwork.

Every small detail of court life was policed and strictly regulated. If we talk about dignity vs. weirdness, the court etiquette ranked higher in terms of being bizarre.

An awe-inspiring Versailles palace was previously used as a royal hunting lodge until it got transformed into a court by King Louis XIV in 1682.

Louis XIV altered the entire structure of the palace to exhibit his authority, turning it into a wealthy symbol of the monarchy — from fashioning exceptional gardens to ornating larger-than-life artworks.

Versailles was not previously glamorous but soon turned into the center of the royal world, enjoying the charm until the French Revolution, which altered everything.

Apart from its aesthetic attraction, the palace was widely known for its strict etiquette system, constructed over hierarchical rules. Every courtier was supposed to lend the service to the king and abide by court rituals.

17th-century french etiquettes were rigidly enforced, and sadly, many were purely ridiculous. It wouldn’t be wrong to state that weird french etiquette ruled Versailles and not the king. Let’s dig into them:

1. Courtiers didn’t bother about the place of answering call of nature

From the list of all bizarre rules, the one that stands out was when and where the courtier could answer the call of nature. Unbothered by the conditions of how to relieve themselves, the french authorities became an epitome of weirdness.

From the memoirs of Louis de Rouvroy, Duc de Saint-Simon, we learn how the Princess d’Harcourt used to answer the call of nature in the hallway, pissing the servants off who used to clean up later.

Thinking what the princess thought before making such a routine move every day? Well, she considered her blood way too dignified. It would have been an insult to her royalty if she had to stop and use a stool; thus, she passed the waste as she went along, without bothering to stop.

Interestingly, the place was not well-equipped with the proper plumbing system as the courtiers did not feel the need for it — basically, human shit was everywhere.

Every person who then visited the palace noted how disgusting and stinking the place Versailles was.

2. Courtiers growing a fingernail to scratch On doors

Source: Wikimedia Commons / Public Domain

How convenient is it to knock on the door and then stroll inside the room? Pretty convenient, right?

But even such an essential knocking act was ritualized. Knocking on the door was highly regulated, and instead of tapping with knuckles, one had to scratch on door frames with fingernails.

Interestingly, the practice was the only discrete system through which one could alert the other of their presence in the room.

Following such a method came with bizarre practice as courtiers had to grow out one of their fingernails, especially for implementing the act.

3. Seeing the king’s naked body was a great privilege

The acts with which the french associated the “privileges” were insanely weird. The waking up and bedtime of the royal were given high importance as during the two times the nobles could receive the “privilege” of getting to attend the king or queen.

One who used to get a chance of handing the king his shirt was labeled of the highest rank. Why? As one got to see a glimpse of a naked royal body in all its glory.

4. The ranking system determined who could sit

Source: Wikimedia Commons / Public Domain

One universal acknowledged fact that echoed from the palace was who was to sit down in the presence of the king. Resting on his armchair with the queen seated beside him, the king only allowed the monarch of appropriate rank actually to sit down.

Even the chairs were categorized based on the privilege — royal prince and princess were given armless chairs while the duke and duchess were entitled to only stools.

The politics of seating arrangement in the palace was enormous as many strove to sit in the same room as the king.

History reports an instance when Princesse d’Harcourt forcibly removed a duchess from her stool when she found no other place to sit. Generally, the card table was the only place where courtiers got to sit.

5. Red heels reflected nobility among men

The trend of high heels hailed in the french court when the Persians sought french help against the Ottomans.

Noticing the heels of Persians — which Persians only used as part of their stabilizing practice when on horses during battles — Louis XIV sank in fascination and adopted the idea.

Louis XIV considered the heels a sign of nobility and took the approach to the next level by sticking with red heels. Further, he decreed that only nobles were allowed for such wearables.

6. Removing hat on the basis of the rule system

Source: Wikimedia Commons / Public Domain

The ranking system also sneaked into some of the primary acts, such as removing the hat, making the idea of observing the rank was over-the-top.

Removing that when greeting someone of sufficient rank was not a deal back then as the matter was more complicated.

The king would only remove his hat when greeting the prince of the same blood; he would lift it when meeting a nobleman and just touch in case of a gentleman. So the relationship with the hat of a highly ranked person came down to the other person’s station.

7. Lazy VIPs received visitors from their beds

Source: Wikimedia Commons / Public Domain

This point would not come as a surprise, after knowing how french gave momentous importance to the ranks.

The high privileged ones were not required to leave their bed even if they received other royal visitors.

The bedroom parade gained quite a popularity back then — the reason why the king’s bed, a highly decorated furniture, was the center of Versailles in the 17th century.

8. Literally watching the king eat as a ritual

Source: Wikimedia Commons

Watching king and queen dine was considered of high privilege — the nobles used to sit on the stools to watch them. The simple eating act was taken as some sort of ceremony.

Some dinner ceremonies were officially arranged where more than 300 people would just enjoy seeing the king and queen eat. It was considered a royal favor to stand next to the royal table.

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Reference:

https://genikuckhahn.com/category/versailles-rules-etiquette-and-the-clothes/#:~:text=At%20Versailles%2C%20something%20as%20basic,be%20opened%20by%20an%20usher.

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