Creative Leadership Coaching

Carman, Thank you, as always, for your post. Your contributions really enrich this forum. The dynamics you describe resonate with what Riane Eisler would call Dominator dynamics, which describe theory x organizations. In a Dominator culture, one is either one up or one down from others. It also invokes the dual-nature you describe (“Who is addressing me?”)

I am also reminded of the psychological dynamics in which people who are abused in some way, often abuse certain others, as a way of regaining their sense of personal power. You shared Freire’s quote, “Any situation in which some individuals prevent others from engaging in the process of inquiry is one of violence.” I think we are so accustomed to these more subtle forms of violence (as compared to physical violence) that they tend to be relatively invisible to us. I think it’s helpful for us to broaden our understanding of violence and coercion.

Eisler identifies the fundamental model of human relationships as the family, and that resonates with me. From that perspective, our organizations are, in a sense, the family or community model writ large.

I enjoy hearing about your walks and life. Have a terrific week!

Lisa

“We shape our dwellings, and afterwards our dwellings shape us.”

Hello Lisa,

Thank you for your discussion of consciousness in the context of organizational transformation. The sunshine of such examination shining through the tears of my lived experience has generated a rainbow of emotions and ideas. I will attempt to integrate some of these from your spectrum.

I especially enjoy the reference to Socrates who seemed to equate quality of life with self-examination. Freire put it this way, “Any situation in which some individuals prevent others from engaging in the process of inquiry is one of violence” (Pedagogy of the Oppressed, p.66).

Your post includes references to “supports,” “connections,” and “foundations.” The image of the house or “dwelling that shapes us” comes to mind. Freire likewise speaks about “the structure of thought” in the context of oppression. Speaking about the oppressed, Freire says, “their ideal is to be men; but for them, to be men is to be oppressors” (p.27). He suggests that employees actually “house” the boss and that this habitation both determines their identity as men and women, and dictates their actions towards one another. Freire describes this process as “hosting” the oppressor (p.30).

Elsewhere he says that the “boss” is “inside them” (p. 46). The consequence is “adhesion” to the employer (p.27) within a colonized consciousness which renders us dual beings, “they are at one and the same time themselves and the oppressor whose consciousness they have internalized” (p30). In this state we might ‘strike out at our comrades [or loved ones] for the pettiest reasons’ (p.44).

“It is a rare peasant who, once “promoted” to overseer, does not become more of a tyrant towards his former comrades than the owner himself” (p.28) “Their ideal is to be men [sic]; but for them, to be men is to be oppressors. This is their model of humanity” (p.27). According to this logic, we invariably take our work home with us because we house the “boss” within us. We are dual beings.

While I do concede that Freire is speaking about “peasants,” I also believe that the principles are applicable across a range of organizational experience. I am not suggesting that all employers are “oppressors.” Freire is primarily thinking about those who dehumanize others by treating them as “objects,” “things,” “inferiors,” “possessions.” Periodically, when a ‘comrade’ speaks about the work they are doing, or what “needs to be done” I want to ask, “Who is addressing me?” “Who is speaking to me?” because I sense that I am addressing a dual being. I confess that it’s difficult at times to know whose “voice” I am hearing—or what voice I am using. Many of us will, in fact, say “we” when speaking about our organization and its policies.

At times when I witness emotional fissures and interpersonal frictions I wonder to what extent we are expressing the duality dynamic Freire addresses. I also wonder to what extent sickness and stress are expressions of a conscious or subconscious inner battle between the individual and the employer?

Freire says, “The task of the humanists is to see that the oppressed become aware of the fact that as dual beings, “housing” the oppressors within themselves, they cannot be truly human” (p.70). He says that “liberation” is a childbirth, and a painful one (p.31). I am grateful to have a “midwife” like you Lisa to assist with such delivery.

Bye for now!

p.s. “we” are going for a seawall walk now.

Carman

Freire, Paulo. Pedagogy of the Oppressed. New York: Continuum, 2007.