Archive for Carman de Voer

Illuminating implicit assumptions about organizations

September 13, 2009 / / 2 comments

Hi Lisa, It’s so good to be back. Internet interruption, following a move to another apartment, has afforded me ample opportunity to consider your question: “What steps can leaders take to create an environment of trust and safety to support open and constructive communication?”

I consider your question to be “pragmatic” in that it concerns practical matters. However, what if the question were re-worded thus: “What steps can “workers” take to create an environment of trust and safety…” Your question, I suggest, insightfully acknowledges that in many modern organizations “all the thinking is done by the managers and designers [leaders], leaving all the “doing” to the employees.” Images of Organization, p.23. Parenthesis mine.

In the next few days I would like to proffer an “ontological” framework-wherein we question what exists and how it is defined and grouped within a hierarchy of meaning. Let’s call it a heuristic device because it will elaborate a conceptual framework for inquiry. I believe leaders and led might benefit by observing the shoreline of social fact when the tide of traditional thinking is out.

While not side-stepping your excellent question Lisa, I would like to propose some of my own: How many learning programs are devoted to the behavior of leaders and managers-i.e., introspection, development, character, dialogue, and ethics? Rather, are not most books and programs instrumental in that they focus on the ‘management’ of employee behavior?
Over the last few weeks I have been researching a social phenomenon that I hope will integrate everything you and I have discussed, while avoiding the metaphor trap. The trees that dominate Stanley Park furnish an excellent metaphor for my proposed radical approach to “leadership.”

Let’s examine leadership’s:

Root System: ideology, tradition, forgotten history, and human propensity to dominate.

Trunk: the reality that integrates all organizations.

Branches: interpersonal and organizational expressions of the social reality.

Leaves: labels, teaching systems, ideologies, sense of honor and decorum, which obscure and color the reality.

How does that sound?

Bye for now,

Carman

The leaves are performing their autumnal pirouette of death as the plummet to the ground. A beautiful ballet!

Category: All Posts /

Analyzing Orwell’s Oceania (as a Dominator Organization)

August 28, 2009 / / No comments

Hi Lisa,Thank you for your illuminating pool of insights on the “dominator system” and “dominator paradigm.” I reflected on your comments all week-especially while walking to work over Vancouver’s Cambie Street Bridge.
Fear and punishment seem to be the dominant emotions fostered by dominator systems.

Orwell’s Oceania-a caricature of the ultimate exploitative and oppressive system-exemplifies the extreme end of organizational pathology. I thought it might be instructive to construct a profile of Oceania-its mission, vision, values and structure. As the example of the Chloe Factories (1999) shows, many organizations may not be too far from Oceania.
Organization of Oceania

Thesis: Organizations exhibit a propensity to malignant narcissism and radical mental manipulation.

Key Concepts:

§ Ingsoc-the prevailing philosophy.

§ Newspeak-the official written language of the Party

§ Doublethink-the officially induced trance state

§ Crimestop-party-protective stupidity

§ Goodthinkful-thinking in Party-approved ways

§ Blackwhite-unconditional obedience and unstinting abhorrence of enemies

 

The Psychological Profile of the Party

Organizational Vision

“A boot stamping upon a human face forever!”
Organizational Mission
1) “To conquer the whole surface of the earth”

2) “To extinguish once and for all the possibility of independent thought.”

 

Organizational Objectives

• Preserve hierarchical structure

• Preserve oligarchic privilege and power

• Protect the image of Big Brother as omnipotent and infallible

 
Organizational Climate

§ Dominated by fear and fanatical hatred of the “enemy”

Organizational [Psychopathic] Personality

§ Engrossed in its own image and impression management

§ Obsessed with the veneration and infallibility of Big Brother

§ Consumed with control

§ Contemptuous of the physiological, emotional, and spiritual needs of the people

§ Cruel

 
Organizational Program:

§ Eradicate all human qualities such as love, friendship, joy of living, laughter, curiosity, courage, and integrity

§ Execraete declared “enemies”

§ Torture and eliminate “dissidents”

§ Train children to place loyalty to the Party above human relationships

 

 Organizational Philosophy (Ingsoc):

 § Ingsoc has as its aim the preservation of power at all costs and even wages war simply to preserve its hierarchical structure-to the extent of bombing its own citizens.

§ All intelligent citizens are conditioned through fear to accept its worldview.

 

Organizational Technologies

§ Telescreen: utilized to monitor, control and discipline citizens; Members live from birth to death under the watchful eye of the Thought Police.

 

Organizational Culture

§ Crimestop [inability and unwillingness to think uncomplimentary things about the Party]. Crimestop is “protective stupidity,” in that it shields the Party from scrutiny. It is stopping a thought before it gets started, that is, at the threshold of consciousness.

Manifestations of Crimestop:

• the power of not grasping analogies
• failing to perceive logical errors
• misunderstanding the simplest arguments if they are inimical to Ingsoc
• being bored or repelled by any train of thought which is capable of leading in a heretical direction

§ Goodthinkful– habitually thinking and acting in Party-approved ways

§ Newspeak– is the official written language of Oceania. Though no one speaks Newspeak in 1984, it is steadily becoming the lingua franca of the New Order. Newspeak is not a medium of communication, per se, but, rather, a vocabulary intended to narrow the range of consciousness and to make thoughtcrime [any thought diverging from the official philosophy] impossible. Its purpose is not to facilitate communication but to enforce submission, as is the case with jargon in present organizations.

Newspeak is the language of the lie. Newspeak is carefully crafted to focus the range of thought, to enforce a uniformity of opinion, and to render ‘unorthodoxy’ thought impossible. It is at once the manifestation and cause of evil (Peck, 1983, p.242).

All the beliefs, habits, tastes, emotions, and mental attitudes of Oceania are designed to sustain the mystique of the Party. Newspeak is the language of manipulation and deceit. Its purpose is to subvert intellectual engagement and to perpetuate the Party’s myth of omniscience.

§ Blackwhite– has two contradictory meanings. On the one hand it means that if the Party says black is white, then it is white. When applied to opponents, it means utter inability to believe any utterance. In either case, blackwhite is the ultimate test of loyalty to the Party. One must not simply know that black is white, when the Party declares it to be so, but, rather, one must thoroughly believe that black is white. This kind of mental elasticity is made possible through doublethink.

§ Doublethink– is the ability to hold two contradictory opinions simultaneously. It is consciously induced unconsciousness (orthodoxy). Put another way, it is the ability “to be conscious of complete truthfulness while telling carefully-constructed lies.”
Anatomy of Doublethink:

• to tell deliberate lies while genuinely believing in them
• to forget any fact that has become inconvenient
• to deny the existence of objective reality while taking to account the reality which one denies

 Organizational Structure

• Ministry of Truth (promulgates propaganda)

• Ministry of Peace (perpetuates war)

• Ministry of Love (promotes torture)

• Ministry of Plenty (perpetuates starvation)

 

An excerpt from Organizational Behaviour In A Global Context, p.411:

The Choe Factories-Power Relations in the Workplace

“In the spring of 1999, the Choe factories, located in New York City, shut down operations due to wage claims from workers. The Choe factories operated as a contractor producing garments under an exclusive agreement for Donna Karan International. the workforce was comprised of 70 Chinese and Latina women. Workers were unionized under the Union of Needletrades Industrial and Textile Employees (UNITE).

Research carried out by the Center for Economic and Social Rights (CESR) found the organization, DKI, and the union representing the workers in violation of numerous international human rights. p.411

Over 12 years the workers were subjected to restrictions on movement and bathroom use, monitoring with surveillance cameras, unpaid overtime, and abusive supervision.

Constant surveillance meant that, if workers were to raise their head from their work, supervisors would immediately reprimand them by speakerphone, “No talking, work.” No one was permitted phone calls, even in emergencies, and phone activity was monitored by management. Lilia was not permitted to go to the bathroom (which was often padlocked) unless she had finished her piecework. Even drinking water was unavailable when the fountains on-site did not work.”

Bye for now,

Carman

Category: All Posts, Culture, Organization /

Tranformation vs. Change; Nelson Mandela as a Transformational Leader

August 17, 2009 / / 2 comments

Hi Lisa,Once again, your exquisite examination of the dimensions of leadership brought me to the mouth of the cave [psychic prison] and enabled me to more fully comprehend the shadows on the wall [organizations].

Because it is a recurring theme in your treatment, I would like to discuss “transformation.” Transformation, in my opinion, is not simply about change. Managers can and do effect change. Epimetheus exemplifies management as change agent-within the parameters ordained by the Olympian Establishment. Transformation, on the other hand, suggests to me a fundamental or complete change to the very character of someone or something. Prometheus, I hold, was a transformational leader. (I don’t deny that change can be profound-I’ll use the terms “transmogrify” (grotesque change) and “transform” (developmental change) to distinguish the phenomena.

In an attempt to close the gap between the oppressed and the oppressor, Nelson Mandela stole the fire from the South African Establishment. Mandela’s experience exemplifies transformational leadership, whose gain for the people brought pain upon himself. I will encapsulate an excerpt from Organizational Behaviour in a Global Context, p.495

Nelson Mandela’s African National Congress

For most of the past 200 years, South Africa was ruled by a white minority government, although blacks have made up over 75 per cent of the populace. Whites

• owned most of the property,
• ran most of the businesses,
• controlled most of the country’s natural resources,
• did not have th right to vote, and
• often worked for little or no wages.

Nelson Mandela reacted to the oppression of white-minority rule by:

• organizing a non-violent organization- the African National Congress (ANC),
• provoking demonstrations and strikes.
• promoting acts of sabotage to pressure the South African government to change-in response to the killing and injury of blacks in Sharpeville where previous riots had resulted in several whites being killed.

“Nelson Mandela was arrested in 1962, and he spent the next 27 years in prison. While in prison, Mandela continued to promote civil unrest and majority rule, for which he gained international recognition. He was offered but turned down a conditional release from prison in 1985, which was offered to him only because of the enormous pressure put on South African President F.W. de Klerk to release Mandela unconditionally. Finally, bowing to this pressure, the South African government was forced to “unban” the ANC and unconditionally released Nelson Mandela from prison. Eventually, Mandela persuaded de Klerk to sign a document outlining multiparty elections. Mandela won the 1994 national election and became the first truly democratically elected leader of South Africa.”

To return to the myth of Prometheus, the Olympian Administration feared the loss of the fire. Perhaps they resented any act that would bring their dependent creation “closer to the gods.” They did not want to share their privileged position-their sense of elevation above and separation from their subordinates.

In terms of our analysis, the Promethean fire can symbolize reason as an energy, a capacity to recognize “the unreality of many ideas that man holds and to penetrate to the reality veiled by the layers and layers of deception and ideologies” to quote Fromm. Thank you for emanating such energy today Lisa.

Bye for now,

Carman

The seawall beckons-“like a siren she calls to me”-to quote U2. In God’s Country.

Category: All Posts, Change, Culture, Diversity, Ethics, Leadership, Vision /

Promethius and transformative leadership

August 9, 2009 / / 7 comments

Another beautifully written post by Carman de Voer:

Hi Lisa,

For the last few weeks I’ve been pruning a figurative olive tree http://www.freewebs.com/gwencarm/–a Promethean task, to say the least, but one, I hope, will also “light up the mind.”

I’m not at all surprised that you would integrate love and leadership. Though we have never met I believe you are “unconditionally committed to another’s completion, to another being all that she or he can and wants to be”—The Fifth Discipline, p.285 (Senge’s defininition of love is superb, don’t you think?)

Leadership, like many ideas, has deteriorated into a mere synonym for management. The story of Prometheus speaks to what leadership really means. Prior to his rebellion, Prometheus and Epimetheus [his brother] were, I propose, managers, in that they enacted the goals of the Olympian Establishment. Essentially, they were “chosen” to perpetuate the status quo. At some point Prometheus became a leader—a radical, a [peaceful] revolutionary whose learning program became an indirect attack on the prerogatives of power-holders.

Prometheus the Leader

Prometheus envisaged a new race of beings of higher intelligence fitted to worship and serve the gods in a manner pleasing to their greatness. Prometheus and Epimetheus were chosen to complete the creation. “We will make the new beings in the likeness of the gods themselves. They shall not bend their face to the earth, but shall stand erect and turn their eyes heavenward.” Prometheus shaped the clay into a figure in the likeness of the gods. Eros imbued it with life and Athena imparted to it wisdom.

Prometheus longed to give humanity more and greater gifts, to light up the mind within it that might glow with a noble ardor; to make it lord of the lower creation; to enable the new god-like race to attain to greater heights of wisdom and knowledge and power. But no fire existed on the earth. He remembered the divine fire which could help to make humanity all-powerful—the sacred fire of Zeus.

Prometheus asked himself, “Could I steal it from the abode of the gods?” The very thought brought terror. Swift and merciless would be the vengeance of Zeus upon such a thief. More fearful would be his agonies than those inflicted upon the rebellious Titans.

Prometheus the Designer, Steward, Teacher

The thought of humanity inspired and ennobled by the divine fire quenched the reality of his own inevitable punishment and on a night heavy with clouds he stealthily ascended the holy mountain and lit the reed he carried with the divine fire. He had counted the cost and was prepared to pay it.

Prometheus revealed to humankind the divine fire and showed them

• how it would help them in their labors;
• how it would melt metals and fashion tools;
• how it would cook food and make life bearable in the bronze days of winter;
• how it would give light in darkness so that humankind might labour and travel in the night-time as well as by day.
• how to dig the fields and grow corn and herbs;
• how to build houses and cover their roofs with thatch;
• how to tame the beasts of the forests and make them serve them.

The sacred flame also gave inspiration and enthusiasm, and urged humanity on to achieve increasingly higher and greater things. The whole earth thrilled with their activities, and in their midst moved Prometheus, teaching, guiding, opening out before humanity’s delighted eyes fresh fields for effort and attainment.

Prometheus the Radical

There came a day when the points of light scattered over the surface of the earth. Zeus thundered, “Who is it that has stolen the fire from heaven?” “It is I” answered Prometheus calmly. “Why did you do this thing?” “Because I loved humankind! I longed to give them some gift that would raise them above the brute creation and bring them nearer the gods. Not all your power, Ruler of heaven and earth, can put out these fires.”

As Zeus listened to these words his rage turned to hatred of the being who dared defy his power. Zeus summoned his son Hephaestus, the god of the forge, and ordered him, “make a chain that nothing can break, and chain him to a cliff. I will send an eagle who each day shall devour his liver, causing him horrible torments day and night; each day it shall devour his liver; and each night it shall grow again, so that in the morning his suffering may be renewed.”

Prometheus replied, “So be it, O tyrant. Because you are strong, you are merciless. My theft has done you no harm; there is still fire to spare on Olympus. In your selfishness you will not share a privilege though it would advance the whole race of mankind. It may not be for long that you will sit in the high seat of the gods!”

The myth teaches me that “transformational leadership” comes with great cost. The myth’s core issue is control! The myth teaches me that the nexus of love and leadership does not take place in a cultural or organizational vacuum. The values and ideologies of power-holders will invariably be threatened. Those like Prometheus and “the good shepherd” [translation=the ideal leader John Chapter 10: 1-20] who desire humanity to have higher quality of life will pay dearly—possibly with their own lives.

Bye for now!

Carman

Category: All Posts, Change, Ethics, Leadership, Psychology, Values, Vision /

Our House

June 22, 2009 / / One comment

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.

Category: All Posts, Communication, Culture, Leadership, Organization, Partnership, Psychology /

Making objects of people and the ethos of domination

May 30, 2009 / / One comment

Hi Lisa,

Thank you for the opportunity to engage in creative communion–and to make the “unconscious conscious.” I believe it was systems scholar Bela Banathy who said, “the beginning of wisdom is to call things by their right names.”

I have begun to question the traditional labor market [employer-employee] nomenclature as an example of such mislabeling. When we strip away the legal lacquer and peel back the political politeness a master-slave paradigm appears to be the underlying animus.

Freire calls “domination” a “fundamental” phenomenon:

“I consider the fundamental theme of our epoch to be that of domination—which implies its opposite, the theme of liberation, as the objective to be achieved. In order to achieve humanization, which presupposes the elimination of de-humanizing oppression, it is absolutely necessary to surmount the limit-situations in which people are reduced to things.” Pedagogy of the Oppressed, p.84.

I contest the confining of domination to “our epoch.” The myth of Erysichthon and Ceres suggests that slavery is more ubiquitous and persistent than many may want to concede:

Erysichthon [Earth-tearer] was a rich and impious man who cut down a tree from the sacred grove of Ceres [mother earth] for his banqueting hall. By cutting down the tree, he had killed a dryad nymph [oak tree productive force]. The other dryads called upon Ceres [mother earth] to avenge their sister.

Ceres inflicted Erysichthon with insatiable hunger. No matter what Erysichthon ate, he could quell his hunger for more food. Erysichthon sold everything he had, for food, until he had nothing left but his daughter, Mestra [teacher]. He sold her too!

While on the seashore awaiting possession by her owner, Mestra prayed to Poseidon [the sea] to save her from slavery. She was then given the ability to shift-change—first a fisherman, then a mare, an ox, a bird, and so on.

Mestra escaped from her master and returned to her father who saw endless opportunity to make money by her. Driven by hunger, Erysichthon sold his daughter off, like livestock, into slavery, for a great deal of money to buy more food. But all the money she earned was not enough. Finally, driven to despair, he consumed himself.

Some observations and questions:

1. Is “domination” the exception or the rule? I suspect scholars have been tip-toeing around this issue.

2. The Oxford Dictionary of Current English (1996) defines slave thus: 1) captive 2) person owned by and has to serve another, 3) machine or part of one, directly controlled by another—Morgan’s Machine Metaphor immediately comes to mind.

3) Erysichthon sold his daughter off, like livestock. Our word chattel [movable “property”] originally meant livestock.

4) Moderns recoil at the suggestion of slavery as an organizational norm. “You are always free to leave,” they say. But if the assumptions underlying the master-slave, owner-owned, subject-object relationship greet the “runaway,” then how is that liberating?

Your thoughts Lisa?

Reference

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

Category: All Posts, Change, Ethics, Organization, Partnership, Psychology /

Cultures of Silence

May 11, 2009 / / 2 comments

Another beautifully insightful post from Carman.  🙂

Hi Lisa,

Thank you for discussing Dominator Cultures. As I write, the morning sun is penetrating my living room window both to dominate the day and to challenge me to respond to Emerson’s question, ‘What are you going to do with it?’ (the day)

My mind has been awash all week with your observations and questions. Your discussion of the Dominator Culture helps me to contrast it with the Partnership Perspective.

Your statement, “A Dominator culture shapes psychologies and social structures in ways that are dysfunctional in that they limit potential and cause unnecessary suffering,” acutely reflects my own experience. Regrettably, Dominator Cultures are all I have ever known.

Returning to the example of the child, not as a repository of wisdom but, rather as an embodiment of certain ideals, I recall a comment by Charles Davis (A Question of Conscience) who said,

“Exterior un-freedom causes interior un-freedom. A child first learns to talk or think aloud, then afterwards to think without voicing its thought.”

In an organization (Dominator Culture) with which I am familiar an enforced infantilizing silence characterizes each weekly meeting. Questions are forbidden and discussion is discouraged. Employees are thus banished to conversational catacombs to express their ideas and concerns.

Canadian historian Michael Welton (one of my professors at Athabasca University) has examined such systemic silence. He concludes that organizational silence is produced in four ways:

1) Managers’ fear of negative feedback and their belief systems. You and I have discussed Theory X assumptions wherein workers are believed to be untrustworthy and self-interested and responsive only to incentive or sanction. Managers, he holds, will implicitly or explicitly discourage “upward” communication.

2) An ideology that managers must lead, direct and control.

3) An unstated belief that unity and consensus are signs of organizational health, whereas disagreement and dissent should be avoided.

4) The distance between leaders and the led once they ascend the hierarchy. Welton suggests that “top” managers who have been together for a long time tend to blend their assumptions into a shared world-view. Senge terms this pathology (learning disability) “The Myth of the Management Team.”

Senge and Argyris, like Deming, lay the blame at the school which “trains us never to admit that we do not know the answer” (The Fifth Discipline p.25)

Welton says that workers “without a voice” will seek control through other means that may be destructive to the organization, such as stress, sickness, and little motivation.

Managers, in turn, may interpret the pathologies as evidence of hostility and willingness to contribute just to get by. Managers’ beliefs turn into self-fulfilling prophecies.

Someone once described “play” as the very essence of thought. I’m grateful for both the free and creative communion of your site and for the “creative play” it affords. I enjoy the opportunity to “voice” my thought—to hear and be heard and to sense in your comments the message “I see you” (The Fifth Discipline Field Book).

Bye for now,

Carman

Reference

Welton, M. Designing the Just Learning Society: A Critical Inquiry. Leicester: NIACE, 2005.

Category: All Posts, Culture, Trust /

Becoming Like Children

April 26, 2009 / / No comments

Here is another terrific post from Carman. Carman’s discussion of a child’s natural propensity to learn and grow is a good reminder that we are all naturally creative and open learners.  Sometimes to move forward, we need to unlearn some of the things we learned in the past…

Hi Lisa,

Your previous posting “We never know the impact we have on the lives of others” started me thinking about the child—as person, symbol and ideal. While walking Robson Street yesterday I noticed a little girl holding her mother’s hand and singing as she walked. So beautiful! I thereupon wondered at what point adults cease to sing.

The references to the child in academic and sacred writings are astounding aren’t they? Only today I watched a co-worker’s PowerPoint presentation containing the expression, “If my heart can become pure and simple like that of a child, I think there can probably be no greater happiness than this.”

That aphorism reminded me of an example in the Christian Scriptures:

Matthew 18:1 At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?”   2 Then Jesus called a little child to Him, set him in the midst of them,   3 and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.   4 “Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. (NKJV)

It’s interesting that grown men (teachers in training) were told that passing their final examination would hinge upon their becoming like “little children.” I suspect their Rabbi meant that they should be humble, modest and emphasize equality rather than “greatness” or superiority. But the example may also suggest eagerness to learn and receptivity to new ideas.

I believe young children may be the ideal of a better workplace and world in general. Page 3 of the Fifth Discipline says, “From a very early age, we are taught to break apart problems, to fragment the world…We can no longer see the consequences of our actions; we lose our intrinsic sense of connection to a larger whole.”

The next page says: “Learning organizations are possible because deep down, we are all learners. No one has to teach an infant to learn. In fact, no one has to teach infants anything. They are intrinsically inquisitive, masterful learners who learn to walk, speak, and pretty much run their households all on their own.”

In terms of Personal Mastery, I believe children are naturally creative (versus competitive and dominant). They have no mental models (“deeply held internal images of how the world works”). And who are more “dialogic” than children? (Team Learning)

I love the way W. Edwards Deming says, “People are born with intrinsic motivation, self-esteem, dignity, curiosity to learn, joy in learning. The forces of destruction begin with the toddlers—a prize for the best Halloween costume, grades in school, gold stars—and on up through the university.”

Lisa, I am wondering how “Participation” views the child?

Bye for now!

Carman

Category: All Posts /

Life World vs. “Systems World” – A Tale of Two Employers

March 28, 2009 / / No comments

Hi Lisa,

My apologies for my slothful response: a cold came upon me like a highwayman, stole my strength, and left me a shivering mass of human impotence. I believe it was the symbiosis of sleep and flowers (Echinacea) that restored my soul.

I love your comment, “it is important to affirm and point out the deep – and, for myself, I would say spiritual – dimensions of the quality of subjective experience.” I think spirituality and self-identity are inextricably interlinked.

How tragic that the market system has achieved a global god-like status, a new theology-economics, and a new way of being in the world-largely defined as “consumerism.” The paradise it promises and the sacrifices it demands are taking their toll-as you and I are witnessing. I believe Dickens speaks to the erosion of the lifeworld in his magnum opus “A Christmas Carol.” It’s interesting to compare and contrast the two employers and to speculate on their success or failure in resisting the systems world. It would be fascinating to consider your comments on how the two ultimately defended the lifeworld Lisa.

Fezziwig and Scrooge-Lifeworld Versus Systems World-A Tale of Two Employers

Lifeworld: The unquestioned world of everyday social activity. The world of shared common understandings.

Lifeworld Characteristics: Spirituality, individuality, creativity, play, fun, morality, talking about differences, coming to a common understanding, who we are and what we value, ethical obligations to family, friends, and society.

Systems World: Money and power. People in command positions in systems use a form of reason that represses human norms or values.

Systems World Characteristics: efficiency, calculability, predictability and control.

Fezziwig’s Lifeworld

*Fezziwig is human: “laughs all over himself, from his shows to his organ of benevolence; and called out in a comfortable, oily, rich, fat, jovial voice”

*addresses employees by their names: “Yo ho, there! Ebenezer! Dick!”

*contributes to the happiness of employees by throwing a ball in his warehouse: “the happiness” Mr. Fezziwig gives “is quite as great as if it cost a fortune”.

Scrooge observes: “[Fezziwig] has the power to render us happy or unhappy; to make our service light or burdensome; a pleasure or a toil. Say that his power lies in words and looks; in things so slight and insignificant that it is impossible to add and count them up: what then? The happiness he gives, is quite as great as if it cost a fortune.”

Scrooge’s Systems World

*Working conditions are deplorable. Employees are intensely scrutinized: “The door of Scrooge’s counting-house was open that he might keep his eye upon his clerk, who in a dismal little cell beyond, a sort of tank, was copying letters. Scrooge had a very small fire, but the clerk’s fire was so very much smaller that it looked like one coal. But he couldn’t replenish it, for Scrooge kept the coal-box in his own room; and so surely as the clerk came in with the shovel, the master predicted that it would be necessary for them to part. Wherefore the clerk put on his white comforter, and tried to warm himself at the candle; in which effort, not being a man of a strong imagination, he failed.”

*Scrooge resents pay for public holidays: “And yet,” said Scrooge, “you don’t think me ill-used, when I pay a day’s wages for no work.”

*Scrooge has uncoupled the Lifeworld from the Systems World: “It matters little,” she said, softly. “To you, very little. Another idol has displaced me; and if it can cheer and comfort you in time to come, as I would have tried to do, I have no just cause to grieve.” “What Idol has displaced you?” he rejoined. “A golden one.”

*Scrooge addresses his employee as “Cratchit.” He avoids his first name and sees him as a tool, a functionary.

Scrooge Ends The War Between Private and Public Life

*Scrooge received counseling and guidance from the Spirits

*Scrooge developed Personal Mastery by seeing his connectedness to his world, clarifying what was important to him, and learning to see current reality more clearly.

The Spirits, it seems, help Scrooge recover the Lifeworld. The impact on his employee and his family is holistic and impressive: “A merry Christmas, Bob,” said Scrooge, with an earnestness that could not be mistaken, as he clapped him on the back. “A merrier Christmas, Bob, my good fellow, than I have given you for many a year. I’ll raise your salary, and endeavour to assist your struggling family, and we will discuss your affairs this very afternoon, over a Christmas bowl of smoking bishop, Bob. Make up the fires, and buy another coal-scuttle before you dot another i, Bob Cratchit!”

Bye for now!

Carman

References

A Christmas Carol http://www.stormfax.com/5dickens.ht m

Peter M. Senge: “The Fifth Discipline”, ISBN 0-385-26095-4, Doubleday

From Motivations for change (on dairy cows, creativity, adaptability & effectiveness), 2009/03/28 at 7:07 AM

Category: All Posts, Ethics, Leadership, Partnership, Psychology, Rewards, Spirituality, Values /

The Lifeworld & Healthy Organizational Systems

February 27, 2009 / / One comment

Carman, As always it is a real pleasure to read and share your posts.  I look forward to having a chance to respond in the near future.  Best wishes to you! Lisa

Habermas and Happy Cows

http://www.takegreatpictures.com/content/images/home_cover_cows.jpg

Hi Lisa,

Thank you for the intellectual oasis you’ve created here! Like a jeweler examining a precious stone, I’ve spent the week reading and re-reading your comments. Every facet enriched my “lifeworld” (the source of human activity, connectedness and meaningfulness according to Habermas). I was especially enamored by your comment, “in a healthy organic system, groups exist to serve their members, and members serve the group so that it continues to sustain them.”

Adult educator Michael Welton agrees with you: “the bedrock of the lifeworld is the provision of safety, security and sustenance for all of us.” Welton also says that harmful, anxiety-producing and unstable conditions distort the socialization process, giving rise to various pathologies…” With your forbearance I would like to apply Habermas’ concepts of Instrumental, Communicative and Emancipatory learning to cows.

Cows

Studies in Britain have shown that an average dairy-sized farm could see production increase by an extra 6,800 gallons a year based on the following:

• Naming and treating cows as individuals cuts stress levels and boosts yields
• Giving cows one-to-one attention so makes cows feel happier and more relaxed
• Naming cows makes them more docile and less likely to kick during milking
• Treating cows like “one of the family” is believed to cut levels of cortisol—a stress hormone known to inhibit milk production
• Placing importance on the individual cow improves their welfare and their “perception of humans and increases milk production

http://www.berwickshire-news.co.uk/news/Happy-cows-produce-higher-milk.

Instrumental learning and action might approach the cow as an object to be controlled or manipulated. Many farmers, on the other hand, enjoy Lifeworld concepts wherein the cow is more than a milking machine—she is “one of the family!” They can now challenge the distorted meaning perspectives of those systems (driven by money and power) which invade their Lifeworld and undermine the dignity of the cow.

I am reminded of Senge’s Systems Law: “Dividing an elephant in half does not produce two small elephants.” Living ‘systems’ like the cow have integrity. Senge says that violating the boundaries results in a “mess”—we recall the BSE scandal—which evidently started by feeding cows diseased sheep brains.

I love your comment, “in as much as we are encouraged to subordinate the quality of our experience to economic and other outcomes, there is an inclination to shut down other feelings, including empathy, which is considered to be “soft” and “feminine” and therefore, less appropriate for an organizational environment.” For me, the cow symbolizes the subjective under siege from the system: the host hostage to the parasite.

To illustrate, workers in one Canadian organization ;) tethered to a telephone all day long are treated to “soft” skills training. Ironic given that most are female and most have exemplified “soft” skills for decades. In this scenario, the workers’ Lifeworld did not legitimate the system; the systems media (which eschews face-to-face interaction) are “colonizing” their Lifeworld—despite respectful protestations from the workers.

Your insightful references to “holism” and “the revalorization of the quality of our subjective and inter-subjective experience” are key to the reclamation of the beleaguered Lifeworld. Lisa, I am wondering how Montuori would achieve the “healthy organic system”? Does he see any antagonism between the Lifeworld and the systems world?

Bye for now!

Carman

p.s. I’ve talked about cows—how about a duck? From Reader’s Digest—the only joke I know. This duck walks into a store, and asks the storekeeper, “Do you have any grapes”?  The storekeeper says, “Sorry, No.” The duck leaves. The next day the duck walks back into the store and asks the storekeeper, “Do you have any grapes”?  The storekeeper says, “No.” So the duck leaves”  The next day the duck walks into the store and asks the storekeeper, “Do you have any grapes”? The storekeeper says, “No, and if you ask me one more time I’m going to staple your feet to the floor!” The duck leaves. The following day, the duck walks back into the store and asks the shopkeeper, “Do you have any staples?” The shopkeeper says, “No.” The duck replies, “Do you have any grapes?”

From More on humanizing systems (and the brain), 2009/02/27 at 6:16 AM

Category: All Posts, Leadership, Partnership, Philosophy, Science /
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