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The Fictomorphs were developed through a diffractive, narrative inquiry process during a Doctor of Professional Practice thesis. Rather than testing predetermined interventions, the author’s experiences were retold as stories from their practice in health and disability support, and community settings. These accounts revealed recurring tensions, ethical provocations, and transformative moments, which were then transformed into reflective concepts. These became the Fictomorphs: emergent insights made visible through a post-qualitative method Fictomorphosis that was sensitive to nuance, discomfort, and generative ambiguity, rather than experimental validation results.

The method that enabled this emergence was Fictomorphosis, a creative, ethical storytelling process created specifically for this study. Fictomorphosis was developed to safely navigate complex and emotionally charged leadership and organisational narratives without reducing them to fixed categories or predetermined outcomes. It uses fictionalisation, diffractive analysis, crystallisation and narrative retelling to reveal hidden or marginalised dynamics in professional practice. By transforming real-life experiences into evocative story fragments, the method enables practitioners to engage with uncomfortable or ethically sensitive material from a distance, allowing for new insights, empathy, and transformation.

Each Fictomorph centres on a conspicuous theme, such as:

• Breaking Traditional Norms: rethinking inherited assumptions and dominant expectations
• Emotional Intelligence and Leadership: understanding and navigating affective dynamics
• Inclusivity of Neurodiverse Individuals: recognising non-normative contributions and needs
• Unlearning and Relearning: loosening entrenched beliefs and opening new conceptual space
• Empowerment and Active Participation: valuing voice, contribution, and shared ownership

These patterns can be deployed in leadership workshops, reflection sessions, and practice-based research settings. They invite dialogue rather than closure, multiplicity over singular truths, and collective inquiry over hierarchical instruction.

When designing for a known person or group, infrastructure and access to technology may be prescribed. Typically the context must be understood in order to know what is suitable. For example Australia has a high level of smartphone market penetration, and if targeting residential gardens, there are a likelihood of highcspeed Internet access. This would allow for the use of rich media and high levels of interconnectivity.

Communities on the other hand, such as Northey Street City Farm or Permablitz Brisbane, are limited in time and money to invest in additional technology or infrastructure. In these instances it is important to understand what technology community members already use or what infrastructure is already in place, and how is it currently used. With this understanding, the ability to repurpose, or make use of technology as part of a design, will become clear. Understanding the role technology plays in the lives of gardeners, and when they have access to technology, will result in a more inclusive design (Heitlinger et al., 2013).

Access to information and connections is essential to be successful in the 21st century. There is talk in many cities across the country of establishing municipal broadband- for example the grassroots organization “Upgrade Seattle” wants to “make the internet a city-owned and operated utility.” in Seattle.

A possible step further would be to create a publicly owned, operated and funded Social Network that would fill a role similar to that of radio and TV public broadcasting. The first and most obvious benefit would be the same one that comes from public broadcasting, that is- providing an alternative to the corporately owned, commercially funded media platforms, with a greater emphasis on community issues.

The services that companies like Facebook provide are valuable, and many of us willing give up a lot of equally valuable information in exchange for those services. The personal data Facebook mines from us is sold to other companies and used for market analysis, as well for generating personally targeted advertisements. A great wealth of information is produced thru all the clicks and likes and views from the users. All this data could go to good uses the private sector is not likely to be concerned with. Collection of census data and statistics for aiding scientific research are some of the immediate possibilities.

There is a need for people to have greater control over their information and how it is used. Perhaps not only a need, but a right. Then, beyond the issue of how our information is used, there’s the issue of how information filters to us through our “feeds.” The posts we see from our friends and the pages we follow (as well as advertisers) are sifted and prioritized based on hidden algorithms. There should be concern about how this system can create personal bubbles and opinion echo-chambers. Not to mention how it could influence people’s mental states (based on whether they see more police shootings or puppy videos, for example).

Suggestions by Gerald Dillenbeck: I imagine living in a U.S. culture that celebrates "Vocation Day," inclusive of Labor; "Nurturance Day," inclusive of Mothers; "Interdependence Day," inclusive of Independence and Freedom and Security; "Creativity Day," inclusive of Christmas, "Regeneration Day," inclusive of Easter, "New Seasons Day," inclusive of New Years, "Visioning Day," inclusive of Memorial, "Gratitude Day," inclusive of Thanksgiving, "Mentors Day," inclusive of Presidents, and maybe even the perennial kids' favorite "Enlightenment Day," inclusive of Halloween.