"The KaosPilots was founded in 1991 in Århus, Denmark. It grew out of a youth organization called the Front Runners, a truly novel initiative, who worked with cultural and social projects.
The KaosPilots is a self–governing institution comprised of two parts: the school and a consultancy. The purpose of the KaosPilots is 'positive social change through personal growth'.
The consultancy offers the same capabilities that are offered to the students to companies, NGO's and public organizations, but adapted to suit their specific need. For examples of clients please click here.
The program is a three–year long education where the focus lies upon learning by doing through client assignments, from entrepreneurs, consultants, leaders and thought leaders.
The program consists of the disciplines Creative Enterprising Design, Creative Project Design, Creative Process Design and Creative Leadership Design and the education is designed around and operates according to the values Streetwise, Risk–taking, Balance, Compassion, Real World and Playful.
Based on the written application approximately 70 individuals are invited to attend a unique three–day workshop in the spring every year. Through a variety of assignments the applicant provides information to the staff and students who in the end will select a diverse team of about 35 aspiring KaosPilots to begin the program in the fall.
According to a comprehensive survey conducted in 2005 approximately 30% of the graduated KaosPilots work as an entrepreneur.
A KaosPilot is an enterprising leader who creates value for themselves and others."
"This chapter outlines factors in the media environment that necessitate reform of media classification and the development of a new National Classification Scheme. It identifies the range of trends which have been associated with media convergence, including increased access to high–speed broadband internet, digitisation, globalisation, accelerated innovation, the rise of user–created content and the changing nature of the media consumer, and the blurring of distinctions between public and private media consumption. It also draws attention to findings arising from the Convergence Review, and recent work undertaken by the Australian Communications and Media Authority (the ACMA) on 'broken concepts' in existing broadcasting and telecommunications legislation and their relevance to media classification. "
(Australian Law Reform Commission, 30 September 2011, p.45)
1). Australian Law Reform Commission (September 2011). 'National Classification Scheme Review', Discussion Paper 77
[Recommendations by Australian government agency for media policy and law reform.]
"The new series, called All Watched Over By Machines Of Loving Grace, takes complicated ideas and turns them into entertainment by the use of the vertigo–inducing intellectual leaps, choppy archive material and disorienting music with which all Curtis fans are familiar. The central idea leads Curtis on a journey, taking in the chilling über–individualist novelist Ayn Rand, former chairman of the Federal Reserve Alan Greenspan, the 'new economy', hippy communes, Silicon Valley, ecology, Richard Dawkins, the wars in Congo, the lonely suicide in a London squat of the mathematical genius who invented the selfish gene theory, and the computer model of the eating habits of the pronghorn antelope.
You can see why Zoe Williams once wrote that, while watching one of Curtis's programmes, 'I kept thinking the dog was sitting on the remote. ...'
Now he has moved on to machines, but it starts with nature. 'In the 1960s, an idea penetrated deep into the public imagination that nature is a self–regulating ecosystem, there is a natural order,' Curtis says. 'The trouble is, it's not true–as many ecologists have shown, nature is never stable, it's always changing. But the idea took root and spread wider–people started to believe there is an underlying order to the entire world, to how society is structured. Everything became part of a system, like a computer; no more hierarchies, freedom for all, no class, no nation states.' What the series shows is how this idea spread into the heart of the modern world, from internet utopianism and dreams of democracy without leaders to visions of a new kind of stable global capitalism run by computers. But we have paid a price for this: without realising it we, and our leaders, have given up the old progressive dreams of changing the world and instead become like managers–seeing ourselves as components in a system, and believing our duty is to help that system balance itself. Indeed, Curtis says, 'The underlying aim of the series is to make people aware that this has happened–and to try to recapture the optimistic potential of politics to change the world.'
The counterculture of the 1960s, the Californian hippies, took up the idea of the network society because they were disillusioned with politics and believed this alternative way of ordering the world was based on some natural order. So they formed communes that were non–hierarchical and self–regulating, disdaining politics and rejecting alliances. (Many of these hippy dropouts later took these ideas mainstream: they became the Silicon Valley entrepreneurs who decided that computers could liberate everyone and save the world.)...
He draws a parallel with those 1970s communes. 'The experiments with them all failed, and quickly. What tore them apart was the very thing that was supposed to have been banished: power. Some people were more free than others – strong personalities dominated the weak, but the rules didn't allow any organised opposition to the suppression because that would be politics.' As in the commune, so in the world: 'These are the limitations of the self–organising system: it cannot deal with politics and power. And now we're all disillusioned with politics, and this machine–organising principle has risen up to be the ideology of our age.'"
(Katharine Viner, 6 May 2011, Guardian)
Episode 1: 'All Watched Over By Machines Of Loving Grace: Love and Power', First broadcast BBC Two, 9:00PM Mon, 23 May 2011
Episode 2: 'All Watched Over By Machines Of Loving Grace: The Use and Abuse of Vegetational Concepts', First broadcast BBC Two, 9:00PM Mon, 30 May 2011
Episode 3: 'All Watched Over By Machines Of Loving Grace: The Monkey In The Machine and the Machine in the Monkey', First broadcast BBC Two, 9:00PM Mon, 06 June 2011
"We are a culture that increasingly questions consumption and advertising, which are at the heart of industrial and graphic design disciplines. We rely on a dynamic and constantly evolving technological platform that touches all aspects of life. There is an increased demand for service–based jobs as our country re–evaluates economic sustainability. People are demanding quality, reflective and meaningful experiences in their world.
Yet design education, as a whole, hasn't embraced these challenges and opportunities.
To be direct and explicit, educators who have taught the same foundation studies courses for years will need to dramatically revamp their courses or face irrelevance. Educators who have repeated the same kerning and hand–drawn letterform exercises will find themselves teaching at a school that simply isn't focused on typography anymore – and tenure notwithstanding, these individuals will find themselves without a role. Educators who are unwilling to retrain themselves will be replaced.
If you are one of these educators, or you work at one of these programs, you may acknowledge these necessary shifts, but find personal action to be difficult. It is difficult. And it's difficult because the shift is large, fundamental and of critical importance. You'll need to read, and take courses, and attend new conferences; you'll need to re–build yourself and your expertise in a new light. You'll go from knowing all of the answers to not even knowing the problems.
But it's no longer a matter of choice. Because if you aren't able to find a new opportunity, a new specialty, and embrace the topics described above, you may soon find yourself alone or replaced. Our subject matter is too important, and our role too fundamental, to leave to the traditions of even great educational movements like the Bauhaus. The subject of design is the humanization of technology, and as long as technological advancements continue, so the pragmatic and day–to–day jobs of designers will continue to morph. And so must design education continue to evolve."
(Jon Kolko, 2010)
Jon Kolko (2010). 'Remapping The Curriculum', AIGA | the professional association for design
AIGA Design Educators Conference "New Contexts/New Practices", October 8–10, 2010, at North Carolina State University in Raleigh
"How often do we hear that people just don't care? How many times have you been told that real, substantial change isn't possible because most people are too selfish, too stupid or too lazy to try to make a difference in their community? I propose to you today that apathy as we think we know it doesn't actually exist, but rather, that people do care, but that we live in a world that actively discourages engagement by constantly putting obstacles and barriers in our way.
And I'll give you some examples of what I mean. Let's start with city hall. You ever see one of these before? This is a newspaper ad. It's a notice of a zoning application change for a new office building so the neighborhood knows what's happening. As you can see, it's impossible to read. You need to get halfway down to even find out which address they're talking about, and then farther down, in tiny 10–point font to find out how to actually get involved. Imagine if the private sector advertised in the same way –– if Nike wanted to sell a pair of shoes and put an ad in the paper like that. (Applause) Now that would never happen. You'll never see an ad like that, because Nike actually wants you to buy their shoes. Whereas the city of Toronto clearly doesn't want you involved with the planning process, otherwise their ads would look something like this –– with all the information basically laid out clearly. As long as the city's putting out notices like this to try to get people engaged, then, of course, people aren't going to be engaged. But that's not apathy; that's intentional exclusion.
Public space. (Applause) The manner in which we mistreat our public spaces is a huge obstacle towards any type of progressive political change. Because we've essentially put a price tag on freedom of expression. Whoever has the most money gets the loudest voice, dominating the visual and mental environment. The problem with this model is that there are some amazing messages that need to be said that aren't profitable to say. So you're never going to see them on a billboard.
The media plays an important role in developing our relationship with political change, mainly by ignoring politics and focusing on celebrities and scandals. But even when they do talk about important political issues, they do it in a way that I feel discourages engagement. And I'll give you an example: the Now magazine from last week –– progressive, downtown weekly in Toronto. This is the cover story. It's an article about a theater performance, and it starts with basic information about where it is, in case you actually want to go and see it after you've read the article –– where, the time, the website. Same with this –– it's a movie review, an art review, a book review –– where the reading is in case you want to go. A restaurant –– you might not want to just read about it, maybe you want to go to the restaurant. So they tell you where it is, what the prices are, the address, the phone number, etc.
Then you get to their political articles. Here's a great article about an important election race that's happening. It talks about the candidates –– written very well –– but no information, no follow–up, no websites for the campaigns, no information about when the debates are, where the campaign offices are. Here's another good article about a new campaign opposing privatization of transit without any contact information for the campaign. The message seems to be that the readers are most likely to want to eat, maybe read a book, maybe see a movie, but not be engaged in their community. And you might think this is a small thing, but I think it's important because it sets a tone and it reinforces the dangerous idea that politics is a spectator sport.
Heroes: How do we view leadership? Look at these 10 movies. What do they have in common? Anyone? They all have heroes who were chosen. Someone came up to them and said, "You're the chosen one. There's a prophesy. You have to save the world." And then someone goes off and saves the world because they've been told to, with a few people tagging along. This helps me understand why a lot of people have trouble seeing themselves as leaders. Because it sends all the wrong messages about what leadership is about. A heroic effort is a collective effort, number one. Number two, it's imperfect; it's not very glamorous; and it doesn't suddenly start and suddenly end. It's an ongoing process your whole life. But most importantly, it's voluntary. It's voluntary. As long as we're teaching our kids that heroism starts when someone scratches a mark on your forehead, or someone tells you that you're part of a prophecy, they're missing the most important characteristic of leadership, which is that it comes from within. It's about following your own dreams –– uninvited, uninvited –– and then working with others to make those dreams come true.
Political parties: oh boy. Political parties could and should be one of the basic entry points for people to get engaged in politics. Instead, they've become, sadly, uninspiring and uncreative organizations that rely so heavily on market research and polling and focus groups that they end up all saying the same thing, pretty much regurgitating back to us what we already want to hear at the expense of putting forward bold and creative ideas. And people can smell that, and it feeds cynicism. (Applause)
Charitable status: Groups who have charitable status in Canada aren't allowed to do advocacy. This is a huge problem and a huge obstacle to change, because it means that some of the most passionate and informed voices are completely silenced, especially during election time. Which leads us to the last one, which is our elections.
As you may have noticed, our elections in Canada are a complete joke. We use out–of–date systems that are unfair and create random results. Canada's currently led by a party that most Canadians didn't actually want. How can we honestly and genuinely encourage more people to vote when votes don't count in Canada? You add all this up together and of course people are apathetic. It's like trying to run into a brick wall.
Now I'm not trying to be negative by throwing all these obstacles out and explaining what's in our way. Quite the opposite: I actually think people are amazing and smart and that they do care. But that, as I said, we live in this environment where all these obstacles are being put in our way. As long as we believe that people, our own neighbors, are selfish, stupid or lazy, then there's no hope. But we can change all those things I mentioned. We can open up city hall. We can reform our electoral systems. We can democratize our public spaces.
My main message is, if we can redefine apathy, not as some kind of internal syndrome, but as a complex web of cultural barriers that reinforces disengagement, and if we can clearly define, we can clearly identify, what those obstacles are, and then if we can work together collectively to dismantle those obstacles, then anything is possible.
Thank you. (Applause)"
Fig.1 TEDxToronto 2010, filmed October 2011; posted April 2011