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4/29 – Cui Bono Integral: Whose Side Does Integral Vision Take?

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Eugene Pustoshkin

Eugene Pustoshkin

Eugene Pustoshkin

We live in truly interesting and turbulent times, as the events of 2014 show us. Geopolitical and sociocultural landscapes, gigantic tectonic plates of meanings and socioeconomic factors begin to move, bringing forth noticeable shifts and re-distributions of power relations. It is extraordinarily difficult to orient in the sequence of sociopolitical earthquakes and hurricanes, for the complexity of the situation beats all records and demands a truly panoramic vision. The panoramic vision itself, holistic vision, Integral vision cannot be divorced from practice and necessarily must be grounded in actual pragmatics. [1]

So, in the contemporary and dynamically fluctuating geopolitical landscape—whose side does Integral vision take?

Integral vision is a holistic and complexity-based [2] view on the world which gradually grows and develops in individuals and groups of individuals as a result of systematic application of the Integral approach to the world. One could speak in a more complex language and say that at a certain stage of its own development Integral epistemology starts to implement Integral methodology in order to enact Integral ontology. [3] In other words, consciousness, while being embedded in intersubjective structures, co-constructs existence using some practices of enactment, in turn influences consciousness. [4]

The Integral approach as it is, being an Integral method [5], or a set of practices of enacting reality, is utterly neutral. As a tool, or instrument, it takes no one’s side: everyone can apply it. However, the Integral approach itself is inseparable from both life conditions (being, or the ontological dimension) and subject who applies the approach (consciousness, or the epistemological dimension). Furthermore, our planet is inhabited by people who represent completely different levels of consciousness development, states of consciousness and typological predilections. All these people exist in specific life conditions [6] that uniquely shape the diamond of consciousness of the acting subjects (life conditions, if I am to use Jürgen Habermas’s terminology, include both lifeworld, or the actual space of interrelationships in culture, and material-technological base, or system). One should not underestimate the influence of being conditions on the trajectory of decisions that individuals and group constellations make. The “actual genesis” of world situation can be fully assessed only through accessing the dimension of history, or world-in-development, complexity factors and spirally unfolding sociocultural dynamics of growth, evolution and occasional regressions of consciousness.

Therefore, each subject is different in terms of its belonging to some structures and states of consciousness, typological attitudes, and distributions of AQAL-matrix in general. There is a great number of varieties of individual and collective attitudes in their dynamic co-relationship—in fact, they’re literally innumerable (although upon close analysis one could distinguish certain stabilizing constellations—embodied perspectives that follow particular patterns of reality co-enactment). Each subject and each group acts based on its moral attitudes which, in turn, are not given in a concrete and singular fashion and are determined by the degree of cognitive and moral maturity, not to mention various surface differences of typological-cultural origin.

This is the primary reason why it is extraordinarily difficult to answer the question of which side does Integral vision take. The answer is inevitably paradoxical: it takes neither side and simultaneously takes all sides. Integral vision is never disembodied; and it is embodied by a specific consciousness-being which co-enacts the world in dialogue with others by means of specific paradigms, or practices, based on the currently established habit of contemplating the world (which has its own long history of becoming). In the highest sense that is available to me right now, Integral vision takes the side of universal, or Kosmic, consciousness, for Integral theory develops Alfred North Whitehead’s notion of all-pervasive prehension—according to which non-anthropomorphic awareness (which finds its anthropomorphic shape through human beings) is the primordial and fundamental property of the universe, the universe that Ken Wilber, following neo-Platonists, calls with the broad term Kosmos. [7]

Advanced practitioners of the Integral approach who access nondual states of consciousness and transpersonal structures of consciousness tend to bring forth a perspective, according to which the Kosmos unfolds out of that which in the worldview of monistic (or nondualistic) Kashmir Shaivism—if we are to take as an example one of the meditative traditions which is very sophisticated in its nature and grounded in the complex philosophical apparatus and contemplative praxis—is called supreme I-consciousness that in the process of its unfolding [8] reflects in itself and brings forth the world of manifestation. The world of manifestation is inherently one with this I-consciousness and is an expression of its creative and generative force. This creative force, or drive, manifests as that which in Ken Wilber’s Integral theory is called the four quadrants with all the dynamics of levels, states, types, life conditions, etc. that unfolds within those quadrants.

Figure 1: Wilber's Holon

Figure 1: Wilber’s Holon

However, even if we do not follow such a complex point of view (which requires considerable amount of contemplative, structural, and experiential training) one can summarize the aforementioned with one simple observation. There are two foundational forms of using the Integral approach:

1. The Integral approach (as Integral Methodological Pluralism) can be used in order to enrich an already-formed viewpoint, or an embodied perspective of reality co-enactment, no matter what its history is or where it belongs socioculturally or geopolitically. As a methodological tool the Integral approach is neutral and takes no particular side; and the practice of the Integral approach gradually trains the capacity to remain in an aperspectival epistemological stance at first, and then, in the subsequent movement of awareness, to apprehend the entire field of consciousness-and-being in its multidimensionality, ranking all the phenomena based on the degree of the presence of the Beauty, the Truth, and the Good in and through them.

2. The Integral approach (as a tool of transformation, emancipation, evolution, and liberation) can also be used as a means to go beyond the limitations of a specific context and grow into an omni-human, planetary, and, subsequently, kosmocentric, or universal, panorama. The Integral vision, that emerges in this case as a result of many years of practice of implementing the Integral approach, takes the side of all sentient beings simultaneously. At the same time in its specific manifestation the Integral vision is always embodied in beings who have to face various particular probability distributions in the AQAL constellation (simply speaking, with particular life conditions that have their own histories) and the necessity to perform pragmatic actions that in a short-term, mid-term, and long-term perspective [9] generate an integrated emergence of greater Goodness, greater Truth, and greater Beauty.

Skillful and mature application of the Integral approach is grounded in (1) contemplative apprehension of the complex-systemic and transpersonal pragmatic constellation on local, regional, and global levels (the component of knowing); and (2) contemplative action—or, to be more precise, co-enactment—that unfolds in the magnificent panorama of being that is brought forth this way (the component of acting). Thus, by attempting to grasp the phenomenon of Integral vision and the Integral approach from the highest vantage point that is available to me right now, I say that the Integral approach does not take sides—it sides with neither North nor South, neither West nor East, neither premodernity nor modernity nor postmodernity. The Integral approach doesn’t belong exclusively to any side in particular; it is brought forth in order to bring goodness (in the broadest meaning of the word) to all sides, allowing each side to gradually find its healthy worldspace in the commonwealth of living beings.

Representatives of all possible stakeholders and sides can apply (or at least attempt to apply) the Integral approach as a neutral but psychoactivating tool; and at the same time it is important (when your consciousness has gradually developed the capacity to grasp such a perspective as a result of long-term integral practice) to aspire to act not only out of personal, local or regional interests, but also out of a planetary perspective that is attuned to the evolutionary gradient of the Kosmos itself. To do so is in your own best interest!

Footnotes

[1] In the actual pragmatics of the currently available distribution in the AQAL matrix.
[2] And also transpersonal in its highest manifestation.
[3] This is the famous post-metaphysical triad of “epistemology × methodology × ontology” which Ken Wilber refers to in Integral Spirituality and Sean Esbjörn-Hargens refers to in his works. See also Wilber’s “Response to Critical Realism in Defense of Integral Theory” (2013).
[4] Integral vision which reached transpersonal maturity recognizes that consciousness and being are not-two, or a nondual dance and life dynamism.
[5] To be more precise—being an Integral Methodological Pluralism.
[6] Life conditions is a term from Spiral Dynamics Integral which, in my opinion, emphasizes the importance of the ontological aspect and pragmatic realism. See Don Beck, Chris Cowan, Spiral Dynamics.
[7] Kosmos is not merely physical cosmos. It is the All-Unity of the realms of matter (physiosphere), biological life (biosphere), mind (noosphere), and spirit (pneumasphere) which is holarchically and ecstatically vibrating with the impulse of creativity and the evolutionary drive.
[8] Which involves involution and evolution.
[9] That is, I refer here to a proactive practice of that which in the action-inquiry approach of Bill Torbert is called triple-loop feedback. See Bill Torbert et al., Action Inquiry.

About the Author

Eugene Pustoshkin lives in St. Petersburg, Russia. He currently serves as the Chief Editor of Eros and Kosmos (see: http://eroskosmos.org/english), a recently founded Russian online magazine; he is also the Bureau Chief / Associate Editor for Russia at Integral Leadership Review. A few years ago he graduated as clinical psychologist from St. Petersburg State University. He translated several books by Ken Wilber and works of other Integral authors.

 

The post 4/29 – Cui Bono Integral: Whose Side Does Integral Vision Take? appeared first on Integral Leadership Review.


4/29 – A NEW MODEL OF THE FIRM: Sustainable Business as Transformation of Management, Organization, Economics, Science, and Morality

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Paul Hess

Paul Hess

Paul Hess

The modern corporation has many demands placed upon it by various stakeholders: investors, customers, employees, communities, government, representatives of the natural environment, etc. How should corporations respond to these stakeholders? There are three major possibilities: to prioritize one stakeholder, to address all stakeholders separately, or to serve all stakeholders as part of a common good.

Prioritizing one stakeholder is done by the most common model of the firm, the shareholder firm, whose proponents insist that it is necessary to focus on maximizing value for shareholders in order to decide among trade-offs. The critics of the shareholder firm argue that the priority on financial results has become unsustainable because the impacts on other stakeholders are unaddressed and create too many negative consequences and costs in the long run. And there is evidence that it is not the most profitable model of the firm.

Addressing all the stakeholders separately is the response of the most well-known alternative model of the firm, the stakeholder firm. The stakeholder firm includes labor, minorities, women, the natural environment, consumers, etc. While many important issues are raised, the collection of interests under the stakeholder firm has not amounted to a systematic alternative business strategy with new economics to reduce trade-offs so underlying conflicts remain.

Serving all stakeholders simultaneously for mutual gains and a common good is the implicit goal of the “sustainable firm.” “Sustainable” refers to long term viability economically, socially, and ecologically. The sustainable firm seeks to meet the needs of each stakeholder in a way that is actually good for business by reducing various trade-offs between wages and profits, quality and costs, and more. The sustainable firm essentially asks: What business strategy lends itself to reducing economic trade-offs to create a common good? The key is a business strategy that is customer focused because that leads to an economics of reducing trade-offs that can create more win-win outcomes among stakeholders (Sanford, 2011). Customer focused strategy and economics also requires changes in the entire organizational system: each specialty, organizational culture, and relationship to the ecosystem.

Background: the New Trends

Although customer focused strategy is not new, its full implementation in business organizations has not been fully explored in theory or practice. The sustainable firm is still emerging from trends among top economic performers and ways of improving environmentally and socially. All of the techniques are already being used and are consistent with each other, even if no one firm illustrates all features.

The sustainable firm grows out of two trends. The first is a wide set of practices associated with world class business like total quality, six sigma, lean production, and customer focused strategy. These trends represent a new model of the firm that contrasts with the shareholder firm and its academic equivalent, the economist’s model of the firm, yet there has been no complete agreement on what the new firm is or what to call it, even if many studies focused on total quality management, TQM, as its overall framework. (Hess, 2006; Cole and Mogab, 1995; Jensen and Wruck, 1994; Grant et al, 1993).

The second trend is sustainable or “green” business that expands the scope of business strategy to consider use of natural resources in terms of long term availability, cost, and health. Key issues are climate change with destructive weather, and possibility of an epic flood or end of life on the planet; impending resource scarcity concerning oil, water, ocean fish, etc.; and toxicity driving disease epidemics associated with industrialization. There are many models of sustainable business issues and how it affects business in general (Sharmer, 2013; Visser, 2011; Laszlo and Zhexembayeva, 2011; Hawkins et al, 2008; Hoffman, 2000). Some research leans more toward a new model of the firm than others.

Both green business and world class business have much in common: an intention to design whole systems to achieve multiple objectives in ways that reduce economic trade-offs to create win-win strategies for stakeholders.

“The confluence of the quality and environmental movements was a marriage made in heaven. By the late 1980’s, it had become clear that preventing pollution and other negative impacts was usually a much cheaper and more effective approach than trying to clean up the mess after it had already been made….the discipline of quality management could be easily expanded to incorporate social and environmental issues. In the early 1990’s, this confluence produced a flurry of so-called environmental management system (EMS) approaches and “total quality environmental management” protocols, culminating in the advent of ISO 14001, the environmental equivalent of ISO 9000 for quality.” (Hart, 2007:9)

Both quality and environmental innovations reduce trade-offs by setting standards to reduce waste and prevent problems. This paper examines how world class business implies a new model of the firm, and then how green business extends the scope of this firm around natural resources and human health. The focus is on the model, not on empirical results: the model must be determined first before measuring its effects.

The Problem of Change: Needing a Bigger Picture

Lacking comprehensive models of a sustainable firm it is common for firms to only partially implement changes called for in world class methods like total quality management, TQM, and six sigma (Hess, 2006). Some saw the quality revolution as changes in operations and design, and maybe marketing, but without changing human resources, accounting, finance, and management, full implementation did not occur. Implementation has been often blocked by “bureaucracy” and the practice of managing with financial numbers rather than customer and process metrics. Previous forms of organizations often operated as separate parts with conflicting objectives and trade-offs: Finance wants numbers based on past performance, not innovation. Accounting wants cost reduction per unit that contradicts managing whole systems. Human resources wields individual incentives that do not support team work. The organization is not listening to customers because it pushes products at them. Managers with command hierarchies lack processes for facilitating transformation. Green business is implemented as an extra-curricular charity for public relations, rather than changing the way business is done (Laszlo and Zhexembayeva, 2011). These are typical barriers and structures that must be replaced for deep and consistent implementation of new practices. This study addresses these practical problems with a more complete map of the new strategy, economics and organization, in systematic contrast to what it replaces, rather than assuming newer innovations in business can simply be added on to the shareholder model of the firm.

This paper provides a framework for modeling firms derived from a broad review of academic and business literature along with empirical observation. There is one overall theme: how customer focused strategy changes nearly everything and is at the center of four major transformations: organizational, economic, scientific and moral. These four transformations are specified as 9 principles that shape 10 sets of organizational features.

Nine kinds of principles of economics define models of the firms: goal, position on trade-offs, key objective, method of analysis, productivity, innovation, control focus, organization design, and morality. Principles for each firm are summarized in Table 1. The principles shape all ten features of organizations: strategy and innovation, sales and marketing, product design, operations, management, accounting, finance, human resources, organizational culture, and sustainable strategy. Table 3 presents a summary of three models of the firm.

Four Transformations in Management

The sustainable firm involves four transformations in management that begin with a customer focused strategy as a business goal that can unite stakeholders around a common goal.

  1. Organization: Customers pull the horizontal organization with collaborative management.
  2. Economics: Customer focused strategy leads to a new economics of simplicity that reduces trade-offs and costs while fostering innovation in systems in potentially all parts of the business.
  3. Science: Systems theory is the framework for scientific methods applied to improving work processes, interpreting data, root cause analysis, and the new applied statistics.
  4. Morality: The purpose of the firm is to serve all stakeholders simultaneously as a common good, more or less, that includes people with different moral and cultural perspectives under new work ethics of care, contribution, and creative empathy.

These four transformations are defined as 9 principles and then elaborated in 10 organizational features.

9 Principles of Firms

The nine principles of each firm are a combination of scholarly ideas and common themes found in business practice. Some of these principles are very familiar, others are implicit. These are summarized very briefly to give an overview of each firm.

Shareholder Firm

Goal. The shareholder firm’s goal is to maximize returns for shareholders and return on investment. Yet declaring the priority maximizing returns does not necessarily make it the most successful way to increase returns. For example, investors and financial markets often exert pressure to extract financial value in the short-term, rather than add more value in the long-term.

Economics

Results. The shareholder firm assumes that there are economic trade-offs. In fact, the assumption of the inevitability of trade-offs is used to justify the priority on returns for investors: one priority must be selected to decide among trade-offs between alternative objectives (Jensen, 2000). It tends to see everything in terms of costs and separate, competing interests.

Objective. With the cost focus a major objective is to reduce the cost of inputs through cost control and cost cutting, that is, reducing the quantity of inputs and prices, rather than looking at how inputs are utilized. Cost cutting does not look at causes of costs, such as, inefficiently designed processes, products, and systems.

Productivity. Costs and returns and are analyzed as separate units of work in a highly specialized division of labor. Costs have been calculated per unit of out-put by a single machine, for example, instead of total costs of production. This is the approach of classical economics with its foundational principle of economies of scale. Efficiency is increased by further specializing production into separate units. While specialization is one way to increase efficiency, it also presents problems for coordinating the whole system and measuring total costs. Calculating by units is also done under marginal analysis, which examines the gains from the next increment of action, like selling remaining inventory at a discount, without examining the consequences for the system and consumer behavior, for example, to what extent customers will wait for the discount instead of paying the regular price.

Innovation. The focus on separate units of production shapes the way innovation is seen: the focus tends to be on very concrete and distinct things like hard technology, rather than on examining complex relationships like production systems. There is an emphasis on technology as the source of productivity gains and innovation. This overlooks other kinds of innovations in technical processes and human relations.

Science

The framework for analyzing data focuses more often on separate units of analysis in financial and quantitative terms. Choices between different kinds of trade-off are made through cost-benefit analysis—CBA. There is a lack of causal analysis; rather, choices are made among different effects or costs. CBA is used to decide among existing options, rather than create new options that might reduce trade-offs through innovation.

Organization

Control Focus. The control focus is to control opportunistic and selfish behavior as expressed in principle agent theory: Investors need to control managers through various means from bureaucracy to individual incentives (Jensen, 2000). People are assumed to have individual interests and a relatively high probability of acting in self interest in ways not aligned with the aim of the organization. The same approach is taken toward labor. Labor is also a variable cost that is a major target of cost cutting. People are the problem, not systems or environments.

Organization Design. The financial way of thinking aligns the organization with the financial market, which, in turn, influences daily operations by linking financial accounting to management accounting under a type of command hierarchy known as “remote control.” (Kaplan and Johnson, 1987). Remote control uses financial figures as a major source of information to control costs and people. The weakness of this practice is that financial information cannot convey causes of performance or results for customers. Top down organization follows a “logic of separation” and specialization that structures functions into separate silos that lack coordination cross-functionally and horizontally.

Morality

The morality of the shareholder firm is individualist, motivated primarily by material ends. The assumption of individualism leads to mistrust and use of control mechanisms internally based on bureaucracy or incentives. These features of the shareholder firm become clearer by way of contrast with the stakeholder firm.

Stakeholder Firm

The stakeholder firm expands beyond some limits of the shareholder firm but does not replace all the limiting basic assumptions of the shareholder firm, although it is often a step toward the more fundamental change of the sustainable firm. The stakeholder firm is often a politics within the shareholder firm.

Goal. The goal of the stakeholder firm is to include the interests of other stakeholders who have been excluded under the shareholder firm: labor, women, minorities, the environment, communities, consumers, etc. (Freeman, 1984). This is “corporate social responsibility” (Visser, 2011). Stakeholder firm proponents may state their case rather meekly or defensively as, “We acknowledge that returns for shareholders and profits are important, but other things are important, too.” However, in some areas the stakeholder firm’s strategies do have strong arguments for economic benefits.

Economics

Results. Stakeholder reforms reduce some trade-offs within the shareholder firm. For example, labor advocates make the case that treating labor well is something that improves productivity and reduces cost trade-offs. Thus, labor is an investment in the system rather than a separate cost to be cut. The case for reducing trade-offs has been made around environmental sustainability: efficient energy reduces business costs, for example.

Objective. The main objective of advocating for stakeholder interests is done through politics using moral arguments. This sometimes involves justifying paying more for the social benefits rather than reduce trade-offs. Sometimes there better results for all stakeholders are offered.

Productivity gains are focused on increasing labor productivity through training and participation in decision-making, and more supportive human resources practices. These labor centered practices reduce trade-offs by increasing productivity and the size of the pie to be divided.

Innovation advances through suggestions from workers, participation, collaboration, and redesigning human resources, which contributes toward the sustainable firm. Outside of the firm social entrepreneurialism is a way to addresses unmet economic and social needs, yet this does not change systems of existing organizations.

Science

The stakeholder firm interprets data about important issues by expanding the scope of analysis beyond maximizing individual units. Its cost-benefit analysis considers the larger consequences or externalities, beyond profits and costs to the firm: the effects on the environment, community, employees, consumers, etc. Yet many of these interests are still addressed separately, not as a system so that any one issue is addressed fundamentally and in a way that does not conflict with how other issues are addressed.

Organization

Control Focus. The control focus still often emphasizes control of people, but the direction is reversed to control potential selfishness and opportunism of management within the firm, and corporations in the public and natural environments. Job control unionism reflects this mistrust with its efforts to resist being exploited by management by not working out of job classifications without the pay of the higher classification.

Organization Design. The stakeholder firm’s organizational design aims to create more equitable results among stakeholders. The legal expression of this is the newer Benefits Corporations (B Corp)in 11 states that give legal weight to pursuing social goals beyond returns for investors (Browkaw, 2012). The B Corp protects against law suits from investors who want to follow the shareholder firm model. The other purpose is to require companies to report to their non-financial results to prevent dishonesty, such as, “green-washing” false marketing about environmental claims.

The stakeholder firm may use multiple criteria of social accounting known as the triple bottom line of financial, social and environmental goals. While this does take into account important issues, its downside is that it is a collection of interests without a business strategy in a logical order to show how to achieve goals, just like the “balanced scorecard” from the Harvard Business School twenty years before, (Kaplan and Norton, 1992).

The B Corp and triple bottom line can support the sustainable firm, yet on its own without an alternative business strategy it is still focused on controlling opportunism, rather than aligning the firm so that desired results occur by design as part of business.

Morality

The morality of the stakeholder firm is concerned with equality of various groups or “identity politics,” based on the insight that power and politics shapes economics. This insight provides a critique of the shareholder firm’s idea that “markets” are natural and that existing outcomes are the result of individual wills. While bringing power into the picture contributes toward a more complete account of firms, stakeholder politics overlooks how people act out of varieties of moralities–traditional, libertarian, progressive, etc.—to create varieties of associated firms, business practices and institutions.

The stakeholder firm is not a complete alternative but is between the shareholder and sustainable firms. On the one hand, it is a stakeholder politics within a shareholder firm that relies upon the state and laws to regulate the shareholder firm. On the other hand, the stakeholder firm introduces a few innovations in systems that are taken further under the sustainable firm, like insights into labor productivity, the Benefits Corporation and triple bottom line.

Sustainable Firm

Goal. The purpose of a firm is to create and serve a customer (Drucker, 2000). Yet, there is more: The business goal of serving a customer actually supports serving other stakeholders for the simple reason that customers provide revenue to pay for investors, employees, and taxes for public investments. In fact, “customers” represents human needs in general. A customer focus initiates a chain reaction of benefits for employees and other stakeholders and can actually create larger returns for shareholders than by aiming directly to maximize returns for shareholders. The customer is the “foundational stakeholder” that aligns employees, communities, ecosystems and investors around a common good (Sanford, 2011). New strategy is about creating shared value (Porter et al. 2011). The customer focus makes the connection between humanity and nature by including the human body through issues of health.

Economics

Results. The economic result is to reduce economic trade-offs between customer value, prices, profits, wages, natural resource use, health, etc. (Eccles and Serafeim, 2013). The starting point for reducing trade-offs is not obvious: it begins with metrics for customer value like “quality” in terms of fewer defects that also lower costs. Quality lowers costs because things done right the first time do not waste scrapped materials, do not take time to rework, and do not lose customers. By wasting fewer resources, savings can be shared by the firm, customers, investors, and the ecosystem. Instead of automatically slashing wages, costs are lowered by utilizing inputs better through simplifying processes step by step throughout the whole system. Quality improvement is important strategically because it ignites a positive “chain reaction” that simultaneously lowers costs and increases productivity, profits and jobs—the “new economics” as described W. Edwards Deming (1993; 1986). Thus reducing economic trade-offs creates benefits for multiple stakeholders: employees, investors, customers and communities. Economic cost trade-offs are achieved in the operations of manufacturing and service delivery, product design, and sustainability strategy.

Key Objective. The key objective is process improvement to improve how work is done. Processes are about how inputs are utilized, not just the price of inputs. Process improvement is driven by aspects of customer value that require internal improvement: Product reliability leads to internal quality as defect reduction; customizing features leads to flexibility of machines, workers, and organizations; and delivery time goals spur designing simpler, faster processes that also lower costs. All processes in organizations can be improved. The collaborative management process is the actual process of process improvement itself, backed by a culture of improvement and supportive human resources and rewards.

Productivity and efficiency gains are sought at the level of entire systems for economies of simplicity. All key objectives in organizations like quality, speed, flexibility, and cost are improved by simplicity, and improving these factors improves simplicity for virtuous circles of positive feedback loops. This is the Toyota or lean production system, the most famous example that has inspired organizations of all kinds to improve. Even some hospitals have been are inspired to learn from the Toyota’s system. Economies of simplicity can be achieved with any process. The most notable examples are from operations and design, with support from consistent accounting measurements (W.E. Cole and Mogab, 1995).

Innovation. Innovation in systems means that there can be innovation in entire systems, A system can be defined at any level from specific work processes, to the entire firm, to the ecology of the planet. Innovation can occur in any aspects of organization like concrete processes, machines, hard or soft technology, and in its culture. The customer’s needs can be understood as a system for more comprehensive “customer solutions.” This is the most radical form of innovation: to understand human needs more deeply and broadly, until each person is seen as playing the roles of multiple stakeholders, including as a part of the ecosystem through their physical health and resource use.

Science

The framework for analysis of data is systems theory to analyze root causes in systems. Systems theory looks at how all the parts of an organization are related and how problems in one area of an organization are often caused by another area. For example, defects in manufacturing can be caused by problem with design of the product, which can be compounded by the methods of accounting and finance that constrain design processes. The root causes of problems often originate in complex relationships. By looking at root causes in systems, trade-offs between different objectives can be reduced, for example, the causes of quality problems are also causes of costs.

Systems analysis is supported by the new statistical methods of six sigma that determine root causes of problems by examining the natural variation of systems; whether problems are due to the design of systems or individual error. This insight shifts an organization’s control focus to systems under “management by fact.”

Organization

Control Focus. The control focus is on the complexity of systems and unpredictability of environments, which requires that organizations be responsive rather than controlling. Individuals and labor are no longer blamed as the primary source of problems so there is more trust in the organization rather than a culture of blame and fear of making mistakes that leads to covering-up quality problems that are actually caused by the design of processes, products, and systems. With more trust employees and management collaborate to create knowledge to serve customers. Management processes include firm-wide collaboration to make management a process rather than a position. Employees manage and improve their own work processes with six sigma and other techniques. Staff functions are aligned to serving customers: Human resources match rewards to serving customers, lean accounting creates new knowledge with customer focused metrics, and finance is aimed at adding value to customers. Management and staff support horizontal, cross-functional alignment of line functions to serve customers under “management by fact.” All aspects of organization practice responsive alignment to customers.

Organization Design. The sustainable firm is driven by consumer markets through a horizontal organization that follows customer demand across the functions of sales, marketing, design, and operations. A “chain of command” originates in the customers themselves and leads to a horizontal organization pulled by customer demand in which every work unit is a supplier to a customer and a customer of a supplier communicating directly in the flow of production or service delivery, which can be sequential or simultaneous with cross-functional collaboration. This system is more self-regulating and follows market signals, not just price signals: it uses detailed information about what customers want and process capabilities to deliver value. Horizontal network organization blurs distinctions between firms that collaborate in process improvement with formal boundaries being less relevant (Eccles and Norhia, 1992). Horizontal and collaborative organization is examined in detail as ten sets of features that illustrate nine principles.

Morality

The morality of the sustainable firm is a pragmatic common good of results for stakeholders. Its values are a “creative empathy” for being of service to others. It is interested in uniting diverse moral orientations rather than insisting on one morality for everyone. Yet the morality implied is not relativistic, as explained later. This morality arises implicitly through understanding customers and collaborating across specialties and cultures. Morality shapes the entire organizational culture. This will be explained further below.

Table 1. 9 principles that define firms.

Table 1. 9 principles that define firms.

The Sustainable Firm

Ten Features

Ten features of the sustainable firm embody the 9 principles. We first look at strategy and the line functions that serve customers: sales and marketing, design, operations. Next is the management process that drives implementation and improvement, supported by staff functions: accounting, finance, and human resources. Organizational culture discusses the new morality implied. Finally, ecosystems looks at a customer solutions approach to sustainable business.

Strategy: Innovation for Customers

The key issue of strategy has been defined as finding a focused position in a market space (Porter, 1996). The choice of position is about which customers to serve based on firm capabilities relative to what competitors cannot do as well (Ohmae, 1991). This can be called the 3 Cs. Let’s see how models of the firm stand up to these general definitions from the strategy literature.

Shareholder Firm

Maximizing shareholder value is actually a goal and outcome, not a strategy, as one of its earliest proponents insists, Jack Welch, former CEO of General Electric remarked:

“On the face of it, shareholder value is the dumbest idea in the world. Shareholder value is a result, not a strategy… your main constituencies are your employees, your customers and your products. Managers and investors should not set share price increases as their overarching goal. … Short-term profits should be allied with an increase in the long-term value of a company.” (Gurerro, 2009)

The shareholder firm lends itself to strategies that can be stated in financial terms like return on investment. Common strategies are cost cutting, mergers, acquisitions, downsizing, either buying or selling, monetary transactions, not innovation. But this is not the full scope of strategy. The shareholder firm does not have a particular position on strategy and the 3 Cs. The results of the shareholder firm since 1976 when it became popular are actually a decline in returns to shareholders and return on assets began to decline (Dennison, 2011; Hagel et al 2011; Martin, 2011).

Stakeholder Firm & Fragmentation

The stakeholder firm also does not have a distinct position on strategy. The stakeholder firm as a collection of separate interests can be used as an analogy to all kinds of fragmentation of efforts that disconnect customers, capabilities, competitor assessment, and innovation processes. Firms can be too focused on any one of those relative to others and lack integration of the three C’s.

The stakeholder firm’s most direct implications for strategy stem from its interest in employee empowerment and participation. With the idea of stakeholder participation many suggestions may be incorporated in product design but the result may be too many features and products that are not aligned with customer needs. This is a form of being too capability focused on exercising the capabilities of workers to contribute.

Similarly, a lack of strategic focus can also arise from trying to “be all things to all customers,” in the words of Michael Porter (1996), and also proliferate features and products that do not match demand. The firm may be customer driven in very general sense but runs the risk of not satisfying any set of customers very well because it has not matched the firm’s capabilities and what it can do better than competitors.

Being overly competitor focused on market share can lead to cut-throat competition and price wars that drain companies. This has happened with Japanese firms like auto companies that can be status conscious relative to other firms. Both product design and pricing can be a reaction to what competitors are doing, which may distract from actual customer needs (Johannsen and Nonaka, 1996). Being competitor focused can also broaden product offerings by trying to match what everything everyone else is doing, thus lacking strategic focus.

Similar fragmentation of efforts can be seen technology innovation for its own sake that looks for a customer after the fact, which can be hit or miss. While firms can explore in research and development with some eventual benefit, the links back to customers during the process are often weak (O’Rielly et al, 2009).

The merits of focus were demonstrated by Porter et al (2000) in the case of American electronics firms that achieved competitive advantage over Japanese firms by focusing. Apple, for example, with less than a dozen products contrasts with NEC with hundreds of products, which makes it impossible for NEC executives to know all products to talk to customers comfortably. The process at Apple is different than that of the participatory stakeholder firm, with much responsibility in the hands of one person, former CEO Steve Jobs who personally reviewed projects for relevance to strategy. Killing projects is not always considered “nice,” especially in the stakeholder firm. Apple integrates elements of strategy.

Sustainable Firm

The sustainable firm addresses the key strategic question of positioning: which customers to focus on, relative to firm capabilities relative to what competitors cannot do as well—the 3 Cs (Ohmae, 1991). It focuses with more emphasis on customers and the dynamic aspect of capabilities: innovation. This was stated by Peter Drucker thus: The purpose of the firm is to create and serve a customer, and its two key functions are marketing (to create the customer) and innovation, according to (Drucker, 2000). Innovation is the dynamic processes between the three Cs that makes strategy emerge continuously with feedback from customers about organizational capabilities while learning from competitors and other firms. Here’s how the sustainable firm addresses the three Cs.

Customer Focus and Positioning

Firms focus on customers that match the firm’s capability to provide more value to customers than that of a competitor, or to find a niche without direct competitors. One way to avoid direct competition initially is to expand the market into new areas for a “blue ocean strategy” (Kim and Mauborgne, 2004). In a new market space the firm has no competitors and can charge more. A blue ocean strategy can benefit customers who would otherwise not have the product at all. Blue ocean strategy generally requires innovation in products to capture new needs either of existing customers or new customers.

Blue ocean strategy can include the “bottom of the pyramid” of the world’s poor who are not yet a market. Being customer focused would involve meeting their needs, not colonizing their societies and imposing corporate control and commodities designed for other parts of the world. Drawing upon indigenous resources and community collaboration are important to expanding markets sustainably (Hart, 2007).

In determining which customers to serve, if there are existing customers there can be advantages to starting with them because there are relationships with more communication and information about needs. The objective can be to diversity with each customer and delve deeper into their needs when innovation is an option outside of a simply commodities market. This is customer share: creating more products to acquire a greater share of a customer’s wallet, rather than the more traditional objective of capturing market share of an existing product, which is more competitor focused (Vandermerwe, 2004, 2001, 2000). This follows from providing solutions with multiple components to meet more or all of the customer’s needs, with solutions that may be new.

A deeper focus on fewer customers enables marketers and designers to consider customers in terms of their systems of activities that relate to multiple needs and consequences of the product or bundle of products and services. This enables the relationship between needs to be examined and thought-through to reduce trade-offs. Increasing the scope of understanding of human needs means that a greater number of stakeholders are addressed, in part, because stakeholders are actually mostly roles not separate people. For example, every human stakeholder has a physical body that is part of the ecosystem as seen in issues of health. Examples of how health issues affect customers, employees and communities will be given under ecosystems. Health consequences of products are one way to expand understandings of customers as a system and deepen the value offered to customers and create shared value among stakeholders. The customer share strategy can address multi-faceted aspects of value for customers.

Customer share is also an alternative strategy for diversification to manage risk: Whereas, conglomerates diversify across unrelated areas, customer focused strategy manages risk through better information about customers and diversifying offerings to customers. Unique packages of products as fuller solutions can make customers rely more on a particular firm.

Positioning possibilities vary by industry. Some industries are simple commodities that cannot be translated as easily into customized products and broader solutions.

Competitors

In some industries there can be a shift away from always having direct competition with more emphasis on unique customer market spaces.     Competition may still be appreciated as a motivator and source of ideas as even Japanese automakers also sometimes maintain unique spaces that were more secure from competition, while maintain direct competition at the same time (Johannsen and Nonaka, 1996).

Competition and cooperation can be combined in firms that may be direct competitors in the final product markets but share resources up the supply chain through associations that train in general purpose organizational technologies like total quality control in Japan, and then total quality management and six sigma in the USA (Shiba and Walden, 2001; R. Cole, 1999).

The sustainable firm changes the conception of competition and its alternatives. The shareholder firm upholds ideas of markets and competitiveness almost as an absolute value with a variety of meanings. The influence on language can be seen in Porter’s defining theme of “competitive advantage,” even though Porter’s theory is not limited to that framework. Stakeholder firm proponents seize the opposite side of the dichotomy by upholding cooperation as an absolute value with more conscious coordination. The sustainable firm breaks out of this dichotomy with a third position, that of serving customers and stakeholders. It also incorporates both cooperation and competition, for example, perhaps having competitive debates to determine the best ideas for win-win solutions. There is a shift from competitive individualism and toward empathy to understand customers and cooperation in the collaborative supply chain.

Capabilities and Innovation

The right amount of focus on unique capabilities enables delivering value to customers that is maximum and possibly unique. While each firm can have a different strategy and combination of the three Cs, the focus here will be on the general organizational capabilities to strategize: to create knowledge, improve and innovate. This is innovation in organizational systems. Drucker states that there are strategic objectives for all parts of the organization:

“Strategic objectives are, in general, externally focused and (according to the management guru Peter Drucker) fall into eight major classifications: (1) Market standing: desired share of the present and new markets; (2) Innovation: development of new goods and services, and of skills and methods required to supply them; (3) Human resources: selection and development of employees; (4) Financial resources: identification of the sources of capital and their use; (5) Physical resources: equipment and facilities and their use; (6) Productivity: efficient use of the resources relative to the output; (7) Social responsibility: awareness and responsiveness to the effects on the wider community of the stakeholders; (8) Profit requirements: achievement of measurable financial well-being and growth.” (Business Dictionary).

Customer focused strategy emerges continuously from interaction with customers and different parts of the organization and supply chain. There is relationship between strategy, marketing, sales, design, operations and innovation. Strategy is about choosing a focus. Marketing listens to customers. Sales talks to customers to sell and to get feedback and thus join marketing in listening responsively to customer wants and needs. Innovation creates new products, production processes and customer interactions. Strategy emerges through these interactions and iterative learning about products and new customer wants and needs. Horizontal organization begins with customer interfaces at marketing, sales and service to inform design and operations. Collaborative management coordinates these cross functional interactions. All areas of the organization are a part of strategy that is customer driven and can make contributions to innovation in systems capabilities and the product itself.

Marketing and Sales: Push Versus Pull

The principle of customer focused strategy shifts the goal toward meeting the needs of the customers and away from pushing the product.

Shareholder Firm: Push Products

Marketing is traditionally about pushing products at customers as if products and profits are ends in themselves (Levitt, 1960). Marketing is taught in business schools in terms of tactics, as the four Ps: product, price, promotion and placement, rather than the end: the needs of the customer. These tactics remain important in the sustainable firm but are deployed under a customer focused strategy.

Sustainable Firm: Pull of Customers

A customer focus involves a shifting from the product to the customer, from talking to listening, from wants to needs, from selling to establishing relationships, from market share to customer share.

A customer focus ranges from listening to what customers say they want, to assessing what customers really need; from working with customers who do not know what they want, to customers who lead innovation. Customers often do not know what they want until presented with a real choice, which may change based on new options. Understanding customer needs can mean listening to what they say with active inquiry, observing their activities and lives, and being the customer to understand the experience firsthand. Each of these ways of understanding can suggest multiple interpretations of needs and solutions.   Active listening involves creative empathy.

Talking and Listening

Sales are pulled by customer demand rather than pushing products at customers. Sales persons turn into marketers who listen and investigate customer needs to inform product design and distribution (Johannson and Nonaka, 1996). Integrating sales and marketing combines talking and listening, the horizontal equivalent of integrating concept and execution vertically. By listening to customers the organization becomes more responsive.

When listening or observing customers sales and marketing staff may learn that customers are a source of innovation when they modify existing products or create their own. Often customers are innovators (von Hippel et al, 2011; von Hippel, 2004, 1994). Microsoft discovered that customers were modifying software for their needs and the first response was to charge them with copyrights infringements, until product developers suggested that they allow customers to do the developers’ job for free. Sometimes customers will invent their own products as in the case of Nike founded by the famous track coach Bill Bowerman.

On the other extreme, Steve Jobs was known for saying, “Don’t listen to customers.” This can be taken to mean do not listen to all customers all the time, or accept what they want in terms of their immediate experience. Jobs thought ahead and in terms of the user experience as a user of the technology himself. His design principles like simplicity reflect a more customer centric point view. This raises the distinction between wants and needs.

Wants and Needs: Customer Solutions

A human need as distinguished from a want is something fundamental like survival, health, relationships, spirituality or career.

Needs can be thought of in new ways by considering the product as a means to an end, a solution to the customer’s problem or goal. Solutions often involve systems of activities in the context of a whole person’s life or business and require a bundle of products and services. IBM, for example, offers information solutions for business customers (Galbraith, 2005). There is an industry of design firms that innovate by more deeply understanding customers that includes firms like IDEO, frog, and Jump Associates.

The difference between want and need appears in sustainability consulting where client businesses may request help around compliance to regulations and philanthropy, while consultants may suggest what firms really need is to change their strategy. Being customer focused includes understanding the frames through which customers interpret their needs, such as, business clients framing sustainability or quality in terms of a cost-benefit trade-off, so consultants can reframe solutions for business customers in term of a new strategy and model of the firm.

Wants and needs can be translated into any aspect of value for customers: features, brand image, price, reliability, speed of delivery, service, etc. To this can be added ecologically sustainable value that takes into account the product’s life-cycle with regard to: carbon emissions, recyclability, resource renewability, waste, and toxicity. These aspects of value combined are sustainable customer value. Here are some examples of ways innovation contribute to sustainable customer value and firms profitability (Laszlo and Zhexembayeva, 2011):

  • Risk aversion, for example, less toxic products and workplaces.
  • Reducing waste, energy, and materials are operational gains that can be translated into lower costs and prices.
  • Differentiation of products within a market
  • Entering or creating new markets
  • Branding
  • Influence of industry standards to make the firm a leader
  • Radical innovation in customer solutions, organizations, supply chains, institutions, and economies—this is systems innovation.

Listening to understand customer needs helps form relationships and occurs through relationships, which has benefits for business.

Customer Relationships and Loyalty

The new marketing builds relationships with customers as a trusted advisor (Johannsen and Nonaka, 1996). It does not seek to maximize the individual unit of the sale to make immediate sales quotas, but loyalty and retaining customers over the long term with multiple purchase and word of mouth advertising (Reichheld, 2003, 1996). One advantage is that it costs less to make additional sales to the same customers than find new ones for each sale. Another advantage is that relationships can develop more trust and communication to get feedback about existing products and find new needs to meet. This can lead to more customized products and services and higher profits under a customer share strategy, as explained above.

Customer focused relationships also apply to internal customers since horizontal organization is understood as a chain of customer to supplier links rather than separate jobs treated as private turf. This requires that the whole organization align and mobilize.

Customer Driven Organization

Most businesses that claim to be customer focused are actually product centric and consider the sale to be the goal (Galbraith, 2005). And fewer can show how each function of the organization is fully aligned to customers and not distracted by internal objectives like cost cutting, production targets, sales quotas and even market share that are not aligned to customer needs. Being customer focused does not mean simply adding on a customer relationship management program, it means transforming the organization through the new economic logic it instigates. However, there are degrees of being customer focused, relative to organizing around capabilities in the form of specialized skills and functions Galbraith, 2005). The goal of serving customers is a common goal that reorganizes the firm horizontally.

Product Design

Design shifts from pushing products out based on the ideas of designers and their technical or cost limitations, and toward customer requirements driving design criteria and forcing innovation in products, technologies, and processes of design and production. The specific issues in product design are accuracy of features in meeting customer needs, product reliability, and speed and cost of product development cycles.

Sequential Design Engineering

In a specialized organization product design may begin with internal design criteria, like styling considerations, not customer needs, as was done in the American auto industry. Then the design is passed down from general concept to more specific design features, production engineering, and finally to operations, in a sequential manner with each step being completed to optimize efficiency of each work unit. Problems with the previous stage of design in term of how compatible it is with other components, materials or manufacturing are only discovered later after much time has been invested, and then things need to be redone or a sub optimum design is modified enough to be forced through to get product out fast. As a result, often more time and therefore money is spent on a less reliable product that may not be fully what customers want or need, making the product an end in itself to some degree. Thus, under this system of sequential design engineering based on unit efficiency there is a trade-off between costs and quality.

Concurrent Design Engineering

In the sustainable firm the process of concurrent design aims for greater accuracy in meeting customer requirements through collaboration with everyone concurrently, more or less, at each stage of design so that customer specifications can be clarified (Ward, et al, 1995).

Marketers and customers provide input about customer needs through interaction. Customers and can also participate in product design in various ways, especially if they are businesses. Customers can participate in design of products through open innovation processes in which companies actively solicit input and participation from on the internet, for example. The open source software of Linux is the classic example of customers being co-producers as well. Some industries lend themselves to employees being users or customers as well: Google and Apple employees are also customers of their own products by using the technology themselves.

The process of collaboration is more responsive to customers by providing more immediate feedback for clarification of requirements and implications for each aspect of design for selection of materials, whether one part will fit with another, or whether it can be manufactured realistically. Design for manufacturing is also called “robust design” that tolerates variation in size of parts, for example, for ease of manufacturing without defects. Iterations to modify designs occur sooner to prevent problems before concepts are turned into full designs and materials committed. This saves time in the long run.   Earlier feedback leads to shorter iterations and allows for more revisions, if necessary (Ward, et al, 1995). This involves feedback sooner than after production and distribution if fuller underway. Prototype testing creates models of parts or the full product to share with downstream designers or customers. In the field testing with the first versions of the product further gather feedback.

Concurrent engineering design cycles are shorter, less costly, more reliable and more accurate, and thus reduce trade-offs (Womak et al., 1990). This is achieved by reducing waste and delays to simplify processes and the system as a whole for economies of simplicity.

Product design embodies all nine principles beginning with creative empathy to understand and design solutions for customers. Improvement of design processes pays careful helps create economies of simplicity to reduce trade-offs between time, cost and quality, using root cause analysis of problems, such as, communication in horizontal organization. The result is systems innovation that is more responsive to customers.

The same principles of customer focused collaboration for immediate feedback and preventive quality control are also applied to lean production.

Operations—Lean Manufacturing

Operations encompasses manufacturing, services and a range of basic work processes In a supply chain that serves customers. Operations shifts from pushing products or services based on the internal logistics and financial goals of firms, to being driven by immediate customer demand and specific needs that are translated across tasks and functions of the firm horizontally, known as “market-in.”

Mass Production

The shareholder firm, as well as the privately held early Ford Motor Company, has been linked historically to the principle of specialization in mass production, specifically, economies of scale. This system worked well as a continuous flow of production from crude iron ore to a finished automobile until the 1950’s. The problem arose when there was customer demand for a variety of products and the machines needed to be modified to make different models or features. Then the smooth flow of the system was interrupted and it became so complex that the focus shifted to maximizing individual units.

Mass production under a variety of products starts with the internal objective of creating efficiency of each work unit hoping that the whole will equal the sum of the parts and that customers will be happy. However, by starting with the individual work unit, mass production organizes around efficiency and then loses sight of the end of producing for customers. Without an end in sight, there is little basis for organizing means with feedback from an end point to guide improvement. As a result, efficiency suffers for the units and the whole system.

Unit maximizing in manufacturing begins with each machine being run as fast as possible in large batches for the efficiency of the machine. This creates four major problems.

Defects in parts and finished products accumulate before they can be inspected, wasting more material. Inspection is an additional job, not something that operators do, which takes more time. The way this system is designed presents a trade-off between quality and cost: more inspection and rework is needed to improve quality, costing more.

Another problem arises if a variety of products are required or customized features because machines are often not very flexible for making different features, sizes, or models so it takes time to adjust and modify the machine for another model–this is known as the machine change-over time, which could be 24 hours. So machines are run fast for a higher level of volume to make machine use efficient and avoid long change-over times, and this is weighed against the cost of the inventory of output that needs space for storage—a ratio called the economic order quantity. The ratio reflects trade-offs built into the system that follow from inflexible machines and the objective of optimizing machines as single units.

A third problem results from the first two: higher complexity and more space needed for inventory of parts or work in progress that is waiting between worksites due to delays from defects and long machine change-over times. In fact, extra inventory may be held as a buffer against defects and delays upstream, for “just-in-case” production. With inventory, there are longer distances between stations needing more time to move it.

Fourth, production is run by internal efficiency metrics instead of demand by customers, often resulting in inventory of finished goods that increases the costs of real estate and capital and that may need to be dumped at a discount.

In summation, the design of this system is generally overly complex since the system is designed as a collection of parts, not a coherent whole. With inspection after the fact, it lacks processes of improvement to align to customer need.

Lean Production

The sustainable firm’s lean production does the opposite of mass production pushed by efficiency of work units: it is pulled by customers and maximizes work flows across the whole system. Lean production is also known as the Toyota production system or the just-in-time, JIT production. “Lean” means with low inventory and other forms of simplification of complexity (Liker, 2003; Bowen and Spear, 1999; Womack and Jones, 1990; Ohno, 1988). Its logic begins with the pull of customers: to create value for customers by giving customers what they want, when they want it, reliably for good value.

Customer demand pulls lean production in a horizontal organization consisting of customer to supplier links. Lean production in pure form begins with producing only for immediate customer demand to customize orders—Dell computers is an example of this, after being pioneered by Toyota in Japan. Lean production operates with minimal inventory for delivery of parts just-in-time for the next work station to utilize without delay. In order to achieve this, it must prevent delays from defects, machine rigidity, and general complexity. The method is total quality control to analyze root causes and improve and control processes.

The process of control and improvement is driven by metrics at each work station that are related to customer requirements: the latest order with its specific features, provided without defect or delay. These are the ends that are used to measure and control the means / processes. In this manner, customers drive the system.

Customizing products requires flexible machines that are easily converted for different features, sizes, colors, etc. Machine change-over times have been reduced from as much as 24 hours to a few minutes, or can be automatic for everything from autos to cell phones. Fast change-over times keep the flow of production moving to minimize inventory.

Quality is improved by detecting defects immediately and designing reliable processes. Defects can be detected by self and local inspection, including automatic inspection by each machine. Some machines have an alarm with lights and can shut down automatically. Anyone can pull a chord that shuts down the assembly line. Then the problem gets total attention from the workforce. When operating with little inventory, any delay affects the whole line immediately since the next worksite is waiting for that part to arrive so there is built-in incentive to prevent delays. There is less clutter and it becomes easier to inspect work from a previous work station, one piece at a time, for more immediate feedback and rapid correction, for a virtuous circle or positive feedback loop that improves reliability and speed, and, therefore, costs.

The complexity of the system can be further simplified by reducing the number of tasks and procedures, along with the distance between work stations. Simplicity improves speed by enabling production to flow non-stop between work sites in a careful and deliberate manner, not as a reckless speed-up of individual machines in an unbalanced factory layout. To achieve continuous flow production, all processes must be improved at a similar rate for balance; otherwise the slower processes will hold back the system as they all feed toward the final finished product. This is another reason why continuous improvement is implemented as “total quality” by everyone.

Lean production is a form of systems thinking that has inspired manufacturing, construction, and services such as Southwest Airlines (Hoffer, Gittell, 2003). Even hospitals study Toyota’s lean production methods where the central challenge is to coordinate the many specialties around the patient. “Relational coordination” between specialist care givers requires communication that is frequent, timely, accurate, and aimed at problem-solving rather than blame (Hoffer-Gittell, 2009). Services require cross functional processes that can be like both concurrent product design and sequential operations, since work might be re-planned as needs emerge.

Lean production can be summarized as a system pulled by immediate customer demand in continuous flows with minimal delay and inventory using principles of simplicity, flexibility, reliability by design, and immediate feedback for correction, prevention and improvement. It is designed according to principles of the sustainable firm: the organization is more responsive by using customer focused criteria to drive internal process improvement, using root cause analysis, to create economies of simplicity that reduce trade-offs. The result is innovation of the system: horizontal organization driven by customers.

The major functions of sales, marketing, design and operations are the substance of horizontal organization. Management and staff functions are designed to support these functions that directly create value for customers. That is why it became popular to invert organizational charts and put managerial hierarchy below the value adding functions.

Management: Collaborative Policy Development

With customer focused strategy management shifts to supporting functions that respond to customers, rather than driving objective down the chain of command and out toward customers. To do this, there must be a shift in the basic beliefs about management, a shift from controlling people to improving systems responsiveness toward customers.

One of the most basic choices managers make is whether to define problems in terms of people or in terms of systems. More commonly in the shareholder firm managers blame individuals and assume that the problems are opportunism and individuals’ inherent limitations and inabilities to learn. In the sustainable firm, on the other hand, systems are largely to blame and it is the responsibility of management that designed the systems that shape the behavior of individuals within the system. The problem of systems includes complexity and uncertainly about unpredictable environments, customers, and competitors. Uncertainty requires systems to be more responsive, instead of attempting to create predictability through controlling people. Controls shifts to designing systems that prevent problems and can respond to change. The differences between these systems of management are worth explaining in detail.

Remote Control Management

The shareholder firm often has a command hierarchy concerned with limiting the abuse of authority of managers or office holders, and the opportunism of those below them. The shareholder firm is concerned about the potential selfishness of managers that do not act in the interests of owner-investors (Jensen, 2000). With financial goals, the shareholder model of the firm relies on financial metrics to monitor progress and provide accountability externally. Financial metrics are a key tool in the command hierarchy of the shareholder firm, known as “remote control,” through managerial accounting (Johnson and Broms, 2000; Kaplan and Johnson, 1987).

Remote control links the financial accounting used to report externally to financial markets, with management accounting internally to run the business. While it is well known that financial markets can exert short term pressure for financial returns on firms with destructive consequences, the deeper issue is that financial metrics neglect causes and results for customers. Financial metrics are used for cost control as if costs are causes; but costs are not causes, costs are one kind of result of processes and systems. Remote control reveals little about customers or causes of costs.

Remote control accounting is focused at the wrong level of separate units and categories, rather than total cost. It focuses on separate units with categories like detailed job step reporting, labor reporting, direct versus overhead costs, fixed versus variable costs, marginal analysis, and units of productivity for labor and machines. These categories can lead to accounting games and lose sight of total costs, causes, and customer satisfaction. For example, to control spending and reward productivity, managers are rewarded for low overhead costs as a percentage of production volume. So the easy solution is raise production whether there is demand or not. The result is excessive inventory, which raises costs, and products that may have to be dumped at a discount. These accounting and production scheduling games are not aligned to revenue from customers nor examine the total cost involved.

Remote control accounting based on standard cost accounting and finance has been considered the single biggest set of barriers to transforming organizations as observed in cases of total quality management, a movement that as a whole experienced limited implementation with many distortions (Hess, 2006; Grant et al, 1993).

The problem is even larger than just using financial numbers, there is a lack of management processes. Even when manages try to implement programs other than remote control, there are four fallacies in command hierarchy that surface, as identified by Deming (1993, 1986).

Management by Objectives occurs when managers declare objectives without detailed implementation of processes to get results. This is based on the separation of concept and execution in work design. In business this is often described as a failure of leadership and failing to walk the talk, yet these criticisms are still in terms of individual qualities rather than systems. Although command hierarchy is thought of as overbearing and too much organization, it is actually not enough organization because it lacks management processes.

Management by Results means that managers measure outcomes in terms of employee performance but do not analyze or understand the causes beyond individual performance. A control structure that sees people as the problem does not analyze systemic causes.

Costs are causes. Managers often talk about costs as if they are causes and then try to cut the quantity or price of inputs—but that is a limited option. Actually costs are one kind of outcome. Real causes of business performance are processes that utilize inputs, relationships, technology, and the design of systems.

Reactive Management is a consequence of the first three problems. Managers, boards of directors, and investors react to the latest data point and attribute results to an individual’s performance, rather than using data to assess statistical variation of systems outputs and analyze root causes. For example, a firm’s costs may rise and profits decline when a major product development cycle begins and this could be interpreted as a decline in performance by investors who lack information (Johnson and Broms, 2000). Crises are often handled with blame, firing, and hiring a new manager promoting a new fad. Boards or manages often jump to solutions without understanding the cause of a problem.

The alternative form of management focuses on causes in systems rather than individual results.

Collaborative Policy Deployment

In the sustainable firm the management process identifies the challenge as making organization more responsive to unpredictable environments and managing systems complexity internally. These challenges require creating knowledge to improve processes and support innovation. The more people collaborate, the more knowledge is created about customers, systems and possibilities. Collaboration is necessary to acquire context specific data and tacit knowledge from work sites and customers to plan for detailed implementation. Management becomes a process rather than a position. Collaboration also serves to forge consensus around strategy and implementation and through emotional “buy-in.” What makes decisions legitimate is not formal authority of positions or contracts but evidence upon which decisions are based. The new principle is “management by fact” about how processes serve customer needs. Decisions based on data generated by associates anywhere in the organization can trump authority based on position. The term management by fact was popular in the movement for total quality management, now known as six sigma, which provides methods for process improvement and innovation.

Collaborative processes often involve spiraling conversations up and down hierarchies and across functions (Nonaka and Takeuchi, 1995). A thorough model of collaboration has been standardized in total quality management’s process of management known as policy deployment, or Hoshin management, aimed at implementing plans for breakthroughs (Shiba and Walden, 2000). Planning discussions occur up and down the hierarchy with questions like, “If we agree on this goal, what would you do?” This process can evoke more ideas and data about customers and process capabilities to set realistic goals for improvement. Policy deployment results in detailed implementation made explicit in Hoshin improvement matrices for each job that state the goal, means, targets, and data tools to measure progress.

Planned follow-up to monitor implementation is conducted by managers at different levels to support employees in detailed implementation through regular audits in which even the CEO can visit local worksites to hear presentations. There must be more positive comments than negative ones from managers who also make sure their body language is positive. People are praised, not punished, for finding problems with systems that can lead to improvement. Problems with implementation are met with more resources for improvement. There is also the possibility of receiving feedback to change the course of strategy through this iterative process, especially with feedback from sales and marketing about customer experiences. Success stories are gathered and solutions shared where applicable. In addition, management ideally also improves its own processes of coaching people and continuously improving the organization for breakthroughs (Greene, 1993).

There are cultural differences around how much time to take to reach consensus and have everyone clear on customer requirements from the beginning, with American firms tending toward the side of making fast decisions with weaker mobilization of the whole workforce. In fact, policy deployment is noticeably absent in the newer six sigma that superseded total quality management, and instead emphasizes training specialists up to the level of “black belt.”

Under collaborative policy deployment formal authority still exists, but recedes into the background as managers become responsible for facilitating discussions and holding decisions accountable to the standards of management by fact. Final decisions may still be theirs, but the process is collaborative.

Policy deployment under management by fact uses simple scientific methods explained next. These methods are also used at specific worksites for process improvement.

Process Improvement

Management as an activity means that each worker is involved in managing specific work processes, organizational transformation, and strategizing as in policy deployment. Collaborative management involves combining concept and execution at three levels: self and local inspection for quality control, reactive process improvement, and proactive improvement or innovation. Customer needs drive all three levels. Self and local inspection responds to results of one’s own work that one observes or by receiving feedback from the next in line customer’s criteria for receiving the part or product, and this can instigate reactive process improvement. Proactive improvement is planning larger changes, and can involve doing deeper customer research, beyond what is heard in routine interaction with customers. These methods can be used by teams of shop floor or frontline service and sales forces.

Basic processes for control and improvement have been standardized by total quality management and six sigma and consist of simple scientific methods to measure results for customers and analyze causes in processes. These methods can be used continuously for controlling quality and for continuous process improvement. TQM’s essential process is the Plan-Do-Study-Act cycle, PDSA, while Six sigma has two different cycles with the same basic logic: DMAIC and DMADV, explained immediately below (Pande, et al. 2000).

  • Plan, (define problem, gather data, analyze data, formulate solution) Do, Study, Act
  • Define, Measure, Analyze, Improve, Control. (for an existing process)
  • Define, Measure, Analyze, Design, Verify.     (for a new process or product)

These processes begin by defining a problem to solve in a way that is measurable, gather data, analyze root causes, generate solutions, measure the results, and repeat the cycle or institutionalize results.

Data gathering and analysis can involve statistics that are used inductively and empirically to assess the type of statistical variation of a system that indicates whether the causes of the problem are due to the design of the system or individuals within it (Deming, 1993). The rule is that 85% of problems are caused by the systems that management designed, and are thus not a problem of opportunism or mistakes, but of social structure. This kind of statistical analysis is part of scientific methods that makes work an iterative experiment for continuous improvement. Experimentation can provoke reflection on existing premises for deeper innovation. Applied statistics is focused on empirical results, not driven by math and academic hypothesis testing.

One objective is to reduce variation in work processes and outputs since variation creates defects. Having routine standards is the first line of defense against the “enemy” of variation (Deming, 1993). Variation in the output of a system refers, for example, to slight variations in the size of parts. A part that is too small or large would be considered a defect when it does not fit together with other parts when assembled. It is also beneficial to reduce variation beyond minimal specifications because it can improve reliability and performance for the customer; for example, when variation in the size of moving parts is reduced, there is a tighter fit and less friction and wear. In fact, reducing variation quantitatively can also turn into a qualitative leap in product performance as in the case of Toyota’s Lexus luxury car line, which established its luxury feel from its smooth and quiet ride by reducing variation in the size of parts of the engine and other moving parts to reduce friction, vibration and noise. This is how even quality control can lead to innovation.

Process improvement is a core purpose of collaborative management. All nine principles are seen in collaborative management: process improvement using root cause analysis implemented organization wide creates systems innovation as a new form of organization designed for economies of simplicity to reduce trade-offs. This starts with managers being responsive in supporting employees that are serving customers. Creative empathy is central to collaborative work.

Managers need new non-financial accounting metrics to shift from traditional cost control to quality control, process improvement, and customer needs. Managing this system requires new metrics from accounting to align all the parts of the organization to serving customers.

Lean Accounting: Customer Based Metrics

The new “lean accounting” of the sustainable firm starts with customer focused metrics and their real physical causes of outcomes for customers, with total costs of the system being more important. This shifts away from the shareholder firm’s accounting that often measures costs on a per unit basis in more detail, without looking at causes and outcomes for customers.

In lean accounting accountants can become change agents by helping people to understand the roles of new metrics in a new organization (Stenzel, 2007; Johnson, 2000; Maskell, 1996). Lean accounting supports the metrics used in lean production—for customers and causal processes. The financial aspect of managerial accounting is simplified into general figures like total cost of sales and budgeting at aggregate levels. As a result, accounting departments are leaner by cutting up to 90% of activity that is wasted on monitoring people for potential opportunism and is an expression of mistrust in the organization (Maskell, 1996).

The difference with lean accounting begins by disconnecting managerial accounting from financial accounting and financial markets to, instead, align managerial accounting with customers. Focusing on customers leads to choosing concrete metrics that reflect causes in production. First are metrics of outcomes for customers like customer satisfaction, loyalty, retention, lifetime value of a customer, customer share, and customer share of most valuable customer (Vandermerwe, 2004, 2001). Aspects of value for customers include reliability, price, and speed of delivery. Customer value translates into internal performance metrics like defect rates, cycle times, machine change-over times, which all reflect the degree of complexity or simplicity of the organization, and thus, economies of simplicity.

Accounting can also expand to other stakeholders. Key performance indicators may also include employee safety, absenteeism, health, energy efficiency, and carbon footprint. These new metrics fall under the new “triple bottom” line of financial, social and environmental introduced by the stakeholder firm that can be utilized along with a customer focused strategy. In fact, all these metrics impact customers because stakeholders are actually roles: everyone can be a customer, employee, investor, and part of the community and ecosystem.

Lean accounting relates to all the principles of the sustainable firm because, “you are what you measure,” it has been said. Customer metrics lead to root cause analysis for process improvement. Reducing trade-offs is accomplished by analyzing real costs as total costs over the long term, to calculate return on investments more accurately. The innovation in systems is to make customer drive managerial accounting, which then influences financial accounting, thus reversing the direction of influence established by remote control driven by the financial markets.

Finance: Adding Value for Customers

Customer focused strategy requires finance to add value to customers rather than extract value from the firm, as is more likely under the shareholder firm (Sanford, 2011). Value extraction seeks return for shareholders even if it is damaging to the firm. Cost cutting, for example, may produce short-term return on investment, but is like losing weight through amputation. On the other hand, value adding with process improvement is like exercise that grows muscle while losing fat. Value adding invests in new products and processes to create value for customers over the long run.

Two major issues affect finance in both models of the firm. The first is how finance affects governance of the firm, while the second is how investment in new projects is monitored and evaluated.

Finance and Governance

There are three models of finance that affect governance: external finance, internal finance, and cross holdings shared by a family of firms.

The shareholder firm practices external finance driven by public financial markets. Financial markets put pressure on firms to maintain quarterly earnings or face a drop in share values and the threat of takeover. A sector of the financial industry consisting of institutional investors specializes in takeovers that extract value from companies and then break them up or trade them to the disadvantage of most stakeholders and shareholders (Johnson, 2010). There are a few options for defending against takeovers.

Internal finance is one way to guard the autonomy of the firm, as pursued by the early Ford and Toyota. Toyota avoided dependence on external finance by producing for customer demand and matching costs with revenue to minimize the need to borrow up-front. This differs with economies of scale which invests heavily up-front in large scale machines for economies of scale to achieve lower costs per unit in the long run (hypothetically) with the hope that customers will buy. Toyota further reduced capital costs by adapting existing machines to produce different models, rather than investing in more specialized machines that could be underutilized or obsolete with shifts in demand (Johnson, 2010).

Another option has been the cross share-holdings of many Japanese firms in which the majority of shares were owned by business partners with a mutual commitment not to sell. While Japanese laws have changed and many of these cross holding patterns have dissolved, the importance of relationships in Japanese business remains strong and discourages hostile takeovers. This suggests there is some room for American managers to maneuver within shareholder capitalism under a different strategy. In fact, Proctor and Gamble and other American firms are more focused on strategy, customers, and employees. The American computer industry is more strategy focused with CEO’s generally being inventors and engineers, rather than professional managers trained in finance. Thus clear strategic goals can resist some pressures to financial markets and influence analysts and thereby protect share values from outside pressure. It is even possible to defy shareholders to some extent, as Steve Jobs was known to do (Denning, 2011).

The more sustainable firms align the organization to customers and employees while shielding it from one-sided influence of financial markets. Alignment to customers builds responsiveness through qualitative feedback from the market on the demand side to discipline the firm rather than a command hierarchy driven by the financial markets on the supply side. The result of customer focused strategy, the “responsible business,” Sanford (2011) argues, is that all the stakeholders benefit more and even investors make more money. Trade-offs are reduced and a new firm is created as a innovation in systems. Customer oriented finance is seen in new product development and innovation.

Customer Feedback to Reduce Risk with Discovery Driven Planning

Customer focused strategy shifts monitoring of new investment towards using metrics of customers and more nuanced factors to improve the responsiveness of a strategy as it emerges with learning. This differs from just “hitting the numbers” without analysis to find problems earlier and then improve strategy or cut losses sooner.

Finance in the shareholder firm has had a bias toward extracting value from existing strategies that can be measured, versus innovation in new products and systems that are more uncertain but might add more value for customers. This has been called the “innovators dilemma” (Christensen, 1997). Concepts like discounted cash flow and net present value lead to underestimating the benefits of return on investment for innovation and take for granted that existing strategies will have the same value in the future, despite the possibility of competition with new innovation. Fixed and sunk costs are given too much weight and lead to the use of marginal analysis that makes smaller incremental investments look more feasible (Christensen, Kaufman, and Shih, 2008).

The innovators dilemma is caused, in part, by “stage gate planning,” that eliminates proposals based on what they can prove financially more up-front with only minor tweaking of assumptions as projects unfold. An alternative finance process for future growth and innovation under conditions of uncertainty is “discovery driven planning” (McGrath and MacMillan, 1995). It begins with the reverse income statement that sets financial goals as the givens and then explores the critical assumptions about the project with testing to learn about the possibilities. As the project moves forward there can be more evaluation and revision iteratively so that strategy emerges and funding is approved with corrections of course to reduce risk in an unpredictable environment. Discovery driven growth is a plan is to learn as you go. Discovery driven planning can be done using feedback from customers, although the creators of this approach do not necessarily emphasize the customer focus. Collaboration with customers can potentially help to reduce risk by increasing the accuracy of offerings in the design stage, and by acquiring feedback sooner to cut losses.

Value adding finance and its process of discovery driven planning pays more attention to innovation and value propositions to customers, which are not always easy to calculate. The firm that finances according to value adding does is more aligned with Main Street than Wall street, to borrow populist rhetoric, by aligning more with customer demand rather than financial markets when making business decisions.

In sum, value adding finance is like a process of continuous improvement that is at once more responsive to customers and more responsive to analyzing risk for investors by analyzing causes of problems and capabilities as-you-go. This is a systems innovation in finance itself that creates more innovation in product development and new investment projects.

An important aspect of finance and accounting is the status of labor and labor costs, whether to classify labor more as a cost or an asset, whether to consider people as the problem or an investment. The position of finance is determined by beliefs reflected in human resource policy.

Human Resources: Creating Common Goals

The business goal of serving customers provides a common goal within the firm that requires new job responsibilities, rewards and employment policies. Common goals shift incentives toward balance with the collective and long term, while taking into account a broader set of motivations. This shifts away from individual incentives and controlling opportunism under the shareholder firm.

The shareholder firm and other organizations without common goals must take measures to mitigate the potential for selfish, opportunistic behavior. Rules define job boundaries to limit abuse of authority by confining action to specific tasks (Weber, 1947). This contributes to a high degree of specialization and large number of job classifications. The limitation of chunking work into many separate jobs with rigid boundaries is that people are restricted to doing just their individual job and resources cannot shift as needed to serve customers and solve problems—“I’m just doing my job,” or, “That’s not my job.”

The stakeholder firm often imposes more rules from the bottom to control managerial opportunism and protect workers. An example is job control unionism, whereby workers resist working out of job classifications without additional compensation: work at a higher skill level requires a higher pay rate. This kind of politics is not compatible with the sustainable firm, although it may maintain some of these policies to protect employees.

The sustainable firm’s human resource policies aim to create common goals. The immediate common goal is the business goal of serving customers, done in a way that creates profit for the firm to be shared among employees, investors, and for public investments. Monetary compensation and promotions need to be aligned with common goals otherwise people may work at cross purposes. Rules about human resources connect incentives, responsibilities, and labor policies to customers and organizational success as a whole.

The four major issues are the balance between: Responsibilities to each job versus. responsibilities to the firm as a whole, including the firm’s responsibility to employees. Promotion to job position versus promotion to higher rank by knowledge and experience. Individual versus collective rewards. Rewards for short-term results versus rewards for long–term results. Positions on these issues are displayed in Table 2.

Table 2: HUMAN RESOURCES
Shareholder & Stakeholder Firm Sustainable Firm
Responsibility  To job tasks and no more To firm & employees
Promotion  To job By knowledge
Reward Scope  Individual Individual, Group, Firm
Reward Time  Short term Short term and Long term

The Japanese model of the firm is one of the most well-studied cases that is furthest from the typical western bureaucracy and shareholder model of the firm (Aoki, 1988). Japanese firms are also among the top performers economically, “world class,” although by no means always the top performers or only examples of sustainable firms. Japanese firms should not necessarily be considered to be the ideal, but do illustrate different possibilities.

RESPONSIBILITIES Generalists

Responsibilities are for each organizational member to become a generalist to do whatever is necessary to serve customers and make a profit in ways that are win-win for stakeholders. Responsibilities can expand in three ways: breadth, depth, and variety: Jobs are defined more broadly concerning the range of routine tasks. Jobs are defined more deeply or vertically to include work in inspection, improvement, and collaboration. Finally, experiences are more varied through horizontal, cross-functional career paths.

Broader Job Classifications

Specialization is reduced and job boundaries expanded to enable fulfilling general responsibilities. Formal job classifications on the shop floor were reduced, for example, from 150 under management at the General Motors shareholder model of the firm, to 3 under Japanese management in the GM-Toyota partnership at the former NUMMI plant in Fremont, California. This allowed workers to perform a wider range of tasks as needed, help each other, and coordinate with other worksites for horizontal expansion of responsibilities.

Improvement Hierarchy—Vertical Deepening

Serving customers involves controlling quality and improving processes by expanding responsibilities vertically through participation in self-inspection, engineering, and management. Self inspection of work and measurement is required for quality control, although it was formerly done by specialized inspectors. This work is done by all employees as quality control over routine process. Process improvement was formally done only by engineers but can be participated in by all employees with supervisors and engineers. Reactive process improvement may begin by responding to problems that show up in routine inspection or customer feedback. Proactive improvement plans innovation directed at processes or products. The larger of these innovation processes involve meeting with management and cross functional teams. Thus, there are layers of work within each job: routine work, improvement work, and innovation work. These layers create a new hierarchy of how time is spent, an “improvement hierarchy” based on the percent of time spent in routine work, improvement, and innovation (Imai, 1986). The lower employees may set aside 10% of their time for improvement, and the percentage increases toward more highly skilled employees and middle management who spend most time in improvement work and some time in innovation. Top management may spend 90% of their time on proactive improvement or innovation in systems.

The improvement hierarchy may have the affect of flattening the hierarchy somewhat, but more important are the changing roles from inspection to coaching type supervision. Supervisory roles still exist but supervisors also help teach employees and guide improvement and self-inspection (Klein, 1994).

Horizontal Careers

Improvement work often involves teams and collaboration to align complex processes over multiple specialized functions. For cross-functional collaboration to work, people need to have a variety of cross functional experiences in order to understand what the links are and what other people mean when they describe a process in their function (Bechky, 2004; Greene, 1993). Someone in operations can better understand someone in marketing if their previous job was in marketing. Indeed, it can be common in Japanese firms for everyone to rotate through sales or marketing to understand customers (Nonaka and Johannsen, 1996). Horizontal careers in various specialties help understand the whole system and communication on cross functional teams.

Careers also evolve vertically from the bottom-up so that future managers with a PhD in engineering may start on the manufacturing shop floor to understand the details of context specific knowledge and connections between parts of the system as they rise through it (Aoki, 1988). This is also an aspect of vertical deepening.

With this reduced number of job titles and loss of some of opportunities for vertical advancements, a problem that arises is how to promote people and give pay raises if promotions are mainly horizontal.

Promotion and Rewards

The alternative is to promote to pay ranks, rather than new job position, based on knowledge through experience and training. Rewarding for knowledge also helps solve the other two problems. First, short term individual rewards for immediate performance (that are hard to measure on teams) are replaced by long term individual skill acquisition and experience. Second, individual incentives are also balanced with groups rewards like collective promotion by seniority, reflecting experience.

Knowledge Hierarchy

The Japanese model of the firm has a “ranking hierarchy” according to experience and knowledge in the organization that reflects employees’ ability to contribute   (Aoki, 1988). Employees accumulate experience and knowledge through horizontal careers that move them up in the ranking hierarchy, but not necessarily a hierarchy of positions over others. It can be impossible to tell someone’s rank by what job they are doing at any one time. This new structure could also be termed a “knowledge hierarchy” to distinguish it from the social status ranking system in Japan that places value culturally on the formal social status. A knowledge hierarchy pays people based on seniority and skills learned. There are group and individual incentives in this system.

Group Promotion and Rewards

In Japanese firms promotions based on seniority advance the entire cohort on a scheduled basis to ensure that the senior employees do not feel threatened by competition from new hires and will therefore share knowledge with them.

Toyota historically gave approximately 90% of rewards collectively (Monden, 1993). There has been debate within Japan about how much to shift to individual incentives and away from seniority promotion. Individual incentives are not totally new but some companies in Japan and the USA are experimenting with more individual incentives for mixed or hybrid forms (Mehri, 2009; Ornatowski, 1998). American companies inspired by Japanese management techniques like total quality management tend to mix incentives more toward the individual relative to Japan, and a wider variety of patterns are observed (Kochan and Rubenstein, 2000; Levine and Shaw, 2000; Adler, 1999).

Individual Promotion

For individual promotions to management positions evaluations are done over time and assessed more in terms of skills learned and team-work abilities. Thus, evaluations are not based as much on maximizing a particular task or project, which could give incentive for someone to look good over others in the short term. Long-term evaluations help determine how individuals contribute to the common goals of the firm. Potential candidates for advancement are typically disqualified if they undermine other people.

Long-Term Sales

In sales individual incentives are often used. The challenge here is to shift from making a sale to making sure the customer receives what is best for them. This reframing occurs through a long term perspective aimed at forming a relationship with repeat customers, who in turn, refer other customers. Therefore, commissions can be given on satisfaction ratings a year later (Galbraith, 2005). This is another example of a shift from maximizing units, the single transaction, to maximizing the system in terms of customers’ use of the product in their personal or business systems.

Also important to motivation and commitment to the firm’s common goals is commitment to employees.

Employment Policies

Cooperation around common goals requires trust, essential to collaborative organizations. Employment policies regarding job security affect commitment to the firm. The morality here is more obligational than contractual (Dore, 1992).

Labor as Investment

In the Japanese firm employees are not costs but investments and the focus in on increasing productivity. In fact, labor is often considered part of the fixed cost of capital in Japan (Cole and Mogab, 1995). For this reason, Japanese businesses do not identify wages as the cause of costs and unions as a fundamental problem as was done in the USA in the 1980s. Despite political success in weakening unions, many American manufacturers lost market share to Japanese firms anyway.

In recent years, however, some Toyota plants have departed from the principle of treating labor as an investment by hiring inexperienced temporary workers at lower wages, and then laying them off just before they are eligible for permanent status and benefit, as one worker reported from the Toyota plant in Kentucky (Toyota team member, 2010). This contributed to declining quality at Toyota that surfaced dramatically in the news in 2010.

Redeployment of Labor

Rewards must be disconnected from particular jobs especially when workers eliminate their own jobs through process improvement and innovation. In fact, workers are rewarded for efficiency improvements under “redeployment” to new jobs when the old jobs are eliminated. The objective of improvement is to reduce the complexity of processes but not head-count.

Cut-Back Order

Japanese firms have priorities under economic stress. The first is to cut back on monetary reward to shareholders, then management, and last employees (Yoshimori, 1995). Often instead of laying-off people, there will be sharing of the wage or hours reduced. These priorities are related to the policy of life-time employment, which was, nonetheless, never absolute and low performers could be laid-off.

In summary, the sustainable firm uses human resource policies to align interests of stakeholders into a common good in the firm, starting with the common goal of serving customers. The number of job classifications is reduced so that job responsibilities are broadened to be more flexible in meeting customer needs. Promotions are by levels of knowledge and experiences so that organizations do not need to create many narrow job classifications and hierarchy for promotion, but employees can move horizontally in more horizontal organizations. Authority based on formal position remains but is relaxed to allow collaborative management and three layers of vertical work: quality control, improvement, and innovation. Incentives shift toward collective and long term. Mutual commitment between employees and the firm is fostered by relative job security. This is a complex system for reducing trade-offs between workers, investors, and the firm. The key starting point is creating value for customers.

Alignment to common goals is not done just through rules and incentives: there are personal motivations and internalized understandings as well. Individuals have intrinsic motivations like personal development goals (Sanford, 2011) and pride in their work (Deming, 1993). Organizations and nations also have cultures of shared understandings like morality that reinforce internal motivation. Internal motivation is helpful in alignment because, if the rules and standards are inadequate or limiting, individuals can still make a decision to select the right course of action to serve the customer.

Organizational Culture: Morality of Creative Empathy

The most fundamental aspect of organizational culture is morality because morality is what determines the goals of firms, whether it be the individual goals of shareholders or as a common good for more stakeholders (Gibb, 2007).

The shareholder firm follows from an individualistic morality. When interests are defined in individual terms and not collectively, there is a lack of a basis for common goals around which to cooperate, and this leads to a need to rely on rules and hierarchy as mechanisms of control in organizations. In fact, authority is important in socialization to become a self-disciplined individual, according to George Lakoff, who terms this conservative morality the “strict father” model of politics (Lakoff, 2008). The moral orientation of individualism leads to both markets and hierarchies.

The stakeholder firm has a more social morality based on empathy and responsibility toward others (Lakoff, 2008). It seeks equality of result. But stakeholder politics is often limited by thinking in terms of separate interest groups rather than systems and a common good. Its perspective can be rigid and dogmatic, due to an objectivist epistemology that leads stakeholder political dialogue to be about facts rather than morality that frames the facts and give facts meaning ( Lakoff, 2008).There is often little effort to understand the perceptions of others—as happens both ways between liberals and conservatives.

The sustainable firm implies a pragmatic morality aimed at creating a common good by being inclusive of different points of view around practical issues. It does this through empathy when listening to customers, facilitating cooperation among employees and suppliers, and, in many cases, doing business in multiple countries. This has been called, “the firm as a collaborative community” (Adler and Hecksher, 2006).

A focus on customers is based on empathy to understand customers needs, as a number of business books have made explicit (Patniak, 2010). Empathy shapes organizational culture. There is actually more empathy toward those who disagree than under stakeholder politics because sustainable morality moves away from wanting to be right and defend particular positions and interests. There is more responsibility for results and relationships. The new morality is “integral;” it seeks to integrate all perspectives as stages of moral development that have contributed to social evolution (Roberts, 2008; Gibb, 2007; Wilbur, 2006; Beck and Cowan, 2005). The integral perspective is not relativism because it strives for a common good and it takes a stand through its pragmatism. It seeks to reinvent morality by recombining traditions, this we could call “creative empathy.” This perspective looks at two or more sides of an issue, or a third way out of stalemates.

Creative empathy also requires the cognitive ability to intellectually understand another point of view and reconstruct the logic of another person’s perceptions. This kind of empathy makes the leap to an interpretive epistemology rather than understanding the world objectivistically as the shareholder and stakeholder firm members tend to do. This combination of empathy and skill innovates by drawing upon all the relevant perspectives to recombine each into something new, when necessary. There can be a variety of moralities and variations, just as there are degrees and types of customer focused strategies. The morality of creative empathy has a particular moral content in the context of organizations that differs from the traditional bureaucracy in shareholder and stakeholder firms.

Traditional bureaucracy was an advance over pure selfishness by providing a “universalistic ethics” of doing the job impersonally and applying the rules to everyone equally. The sustainable firm maintains the detached professionalism of the employee, but makes it more personal for the customer. The new universalistic ethics involve putting in the same effort for each customer and following the same general rules of process to achieve a unique result. Each result may be achieved by a different means, so the focus is not on rules but enabling processes that should be as flexible as possible. This has been called an “ethic of care” (Heimer, 1992). Employee motivation in this is an “ethic of contribution” to the customer and firm with recognition and reward for the contributor (Adler and Hecksher, 2006). Contribution acknowledges the personal motives of employees for growth and fulfillment, beyond monetary compensation (Sanford, 2011). Recognition matters, including acknowledging what others contribute. There is a difference between American shareholder firms and Japanese firms that are more sustainable firms:

“A Japanese with 15 years experience working in Japan’s External Trade Organization (JETRO), joined General Motors to work on the famous 14th floor of the headquarters building where GM executives have their offices. He reported to a University of Michigan business school class that the single biggest difference in quality of work life in JETRO and GM was freedom of speech—in the Japanese organization he had freedom of speech; in GM he was forced to not share ideas with others. This came about, he explained, because in JETRO when he shared a new idea with someone, months or years later that person tracked him down to give him credit for the idea. On the contrary, in GM, in his first weeks there, every time he stated a new idea, that idea appeared a day later in someone’s memo designed to enhance the career prospects of that other person with attribution to him. He quickly learned to strip new ideas off his hallway comments, personal conversations, and lunch meetings at GM, generally impoverishing his intellectual life there compared to JETRO. In other words, by making idea generation by individuals the coin of professional career building, freedom of speech is largely economically abolished in parts of our society.” (Greene, 1993: 675)

The culture of experts committed to technical or financial specialties is overshadowed in the sustainable firm by a commitment to quality improvement. Quality refers to both doing the right thing and doing things right. Doing the right thing is providing maximum value to customers. Doing things right is preventing defects while delivering value. The responsibility for quality is an obligation to contribute to the common good–a popular slogan is “quality is everybody’s job.”

An organizational culture shaped around customer focused strategy deepens its empathy and understanding of human needs. This includes understanding the whole human do to find more complete solutions for customer problems. The whole human encompasses mind and body, and, therefore, health, which becomes an issue in the relationships between humanity and nature.

Ecology: Health for Customer Focused Strategy

The idea of sustainable or green business has emerged to address problems of destructive consequences of natural resource use, which includes climate change, pollution and toxicity; scarce resources, like collapsing fish populations; and inefficient subsidized resources, such as, oil and coal.

Customer focused business strategy asks what customers want in relation to environmental and ecological issues. This is different than the stakeholder politics of experts and activists who more exclusively try to convince people what is important without connecting issues to widely shared personal concerns, thus dealing with issues separately.

The shareholder firm takes for granted that natural resources are there to exploit. It views dealing with environmental issues as an extra cost that presents trade-offs that should generally be settled in favor of investors.

The stakeholder firm takes on environmental issues as separate interests, as was thoroughly critiqued in Breakthrough: from the death of environmentalism to the politics of possibility (Nordhaus and Shellenberger, 2007). Environmentalists tended to separate humanity from nature since the word environment means “out there,” as in wilderness to be preserved against economic development, presenting a trade-off and loss for humans in saving nature. This requires one to feel guilty enough to sacrifice one’s life-style to prevent future consequences for the “planet.”

Green business, on the other hand, finds economic benefits for business; there is money to be saved and made through innovation and “radical resource productivity,” (Hawkins, Lovins and Lovins, 2008). Natural capitalism sees the connection to many world class business practices like lean production. Natural Capitalism shows how to reduce trade-offs for win-win solutions. Although green business contributes toward the sustainable firm, it is not usually fully customer focused.

The main political focus around environmentally sustainable business has been climate change and energy sources. The movement has argued that there are many profitable ways to shift to new energy sources. But it has not fully developed a business strategy that is customer focused and addressed marketing challenges. There is recognition of a problem with relying on negative motivations of guilt and fear, and a scarcity message with an implied solution of consuming less, as discussed on the web pages and newsletters of Green Biz and Sustainable Brands. Thus the sustainable business movement has not shifted fully from the stakeholder paradigm that has not fully overcome trade-off thinking.

In the sustainable firm the strategic logic is to use the customer focused business strategy to integrate stakeholder interests into a common good. The key integration in terms of natural resources is between human stakeholders with nature. This is done by simply recognizing that the human body is part of the biological ecosystem. The key issue then is health, as related to toxicity and also food.

Consumers are most concerned about personal health in relation to buying green products, the main issue being the toxicity of the product, including food (Ottman,2011). Consumer focus on health is being driven by the increasing rates of most diseases in America, some dramatically, with the role of toxicity as one of the major physical causes, along with nutrition. The USA and other countries witness a rise in diseases like cancer, heart diseases, and diabetes. For children, some disease rates have increased dramatically, especially autism, asthma, and allergies. Diseases like cancer are known to have toxicity as a major physical cause, and links to other diseases are emerging through scientific research and in the minds of consumers. Over half the US population has at least one disease (Devol and Bedrousian, 2007).

Improving health is also directly related to economic sustainability. Medical bills are the main reason for more than half of all personal bankruptcies. Health care costs are 17% of GDP. The single largest cost component in manufacturing an automobile is health care. Benefits of health improvement for business are claimed in the field of green architecture that constructs low toxicity work places to mitigate indoor air pollution that can be ten times as high as outdoor air pollution. Employee health can improve enough to increase productivity that contributes to paying for new construction within a few years (McDonough, 2000). Reducing work place toxicity had measurable economic benefits in almost half the factories studied in Massachusetts under the Toxics Use Reduction Act (Armenti et al, 2010). In addition, businesses may increase revenue by adding value to products and services that are non-toxic to expand customer solutions to improve health. Non-toxic products are part of a growing industry of “green chemistry.”

The connection between the current priority of climate change and health is through air pollution. A recent campaign to stop coal burning power by the Sierra Club also emphasizes the air pollution and mercury poisoning. Environmental health may be less contentious than climate change. A focus on toxicity is also inclusive of climate change issues by addressing energy sources for reasons of pollution. The more recent example of connecting climate change and environmental health through coal is still a minor counter-trend to a sustainability movement that has given clear priority to climate change without seeing fully the synergy between the two.

The theme of clean living suggests a positive vision of abundance for consumers based on physical health, while saving money on health care costs and raising productivity for business. These kinds of win-win solutions are consistent with sustainable business under the idea that for strategy to be sustainable it must be profitable and benefit all stakeholders. This reasoning follows a morality of creative empathy focused on concrete human needs and systemic connections.

Customer focused sustainability broadens customer solutions to begin to meet the needs of other stakeholders simultaneously to create a common good among stakeholders. The scope of systems is expanded to include ecosystems as the living physical environment, which includes the human body, to also deepen understanding of human needs.

Summary

The sustainable firm is driven by a customer focused strategy which is associated with four transformations of business and management: organizational, economic, scientific, and moral that encompasses all 9 principles.

The organizational transformation reverses the direction of business from control to responsiveness. Organizations are pulled by customer needs, rather than push products at them. Organizations are coordinated horizontally around customer demand. Responsive management is more collaborative and guided by “management by fact” about customers and the firm’s performance capacities. Management by fact facilitates iterative feedback and improvement that uses more scientific methods.

The scientific transformation begins with a theoretical framework of systems thinking, as a logic of connection, which is used to interpret data for root cause analysis. Root causes are often in the design of products and systems: a particular work process, whole organization, or ecosystem, for example. Systems analysis supports process improvement to prevent problems and inn ovate. Systems theory supports a new kind of statistics as an alternative to hypothesis testing of theories: empirically applied statistics examine the natural variation of systems to understand types of performance and problems due to the design of systems versus individual error. This contributes to an organizational culture that moves away from the fear of blame and toward management by fact.

From systems thinking a new economics is derived. Economies of simplicity seek to optimize the whole system and how all the parts fit together. By taking into account all objectives at once, opportunities can be created to reduce trade-offs between cost, quality, speed, flexibility, wages, profits, health, ecological impact, etc. The scope of innovation expands beyond just hard technology to everything and the entire organizational systems itself for systems innovation. Reducing economic trade-offs makes win-win outcomes possible between stakeholders to help enable a moral transformation that supports a common good.

At the root of customer focused strategy is moral transformation that shapes the organizational culture. The new ethics of care and contribution involve listening more carefully to final customers and fellow employees as collaborators. This requires both empathic intent and creative analysis to understand different points of views of individuals within systems, thus, creative empathy. It seeks to create common goals and even a common good pragmatically. Through creative empathy leaders attempt to generate unity among diverse moral perspectives, rather than trying to force compliance to one. Creative empathy examines more deeply customer needs and wants to understand humans more deeply in terms of basics like health, relationships, career, and spirituality.

It remains to be seen empirically how far trade-offs can be reduced to create win-win results. These models of firms can help define alternatives for use in consulting and empirical research to assess to what extent strategy has been implemented as four transformations of management involving nine principles across ten sets of organizational features.

 

Table 3

Table 3

 

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 About the Author

Paul Hess, Ph.D., Sociology, Brandeis University, also studied business at MIT and social movements and political economy at University of California, Berkeley. He spends his time modeling systems in detail, including implicit thought systems using Integral theory. His work on organizations is especially concerned with strategy in sustainable business that includes environmental health and toxicity as the more urgent concern of many customers, compared to the predominant focus on climate change—although these issues are related. He works as a health coach in his business, Primal Rejuvenation, helping people with chronic fatigue eat to energize and detoxify. He is also developing and writing about a comprehensive theory of gender that informs his men’s relationship coaching program (and coaches women, too). He lives in Plymouth, Michigan and can be reached at: Hess.Paulc@gmail.com.

The post 4/29 – A NEW MODEL OF THE FIRM: Sustainable Business as Transformation of Management, Organization, Economics, Science, and Morality appeared first on Integral Leadership Review.

6/26 India at an Inflexion Point

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 The Election and the Indian Psyche

Ashok Malhotra & Raghu Ananthanarayanan

Raghu Ananthanarayanan

Raghu Ananthanarayanan

Ashok Malhotra

Ashok Malhotra

India is at an inflexion point. An old civilization is coming to terms with modernity. At Sumedhas Academy for Human Context (www.sumedhas.org) we have been examining the nature and processes of the Indian Psyche with deep interest. As India takes steps towards development, it draws energy from its psyche and impacts it in many significant ways. We have used the frame work developed by Ashok Malhotra (one of the founders of Sumedhas) which is based on the Gravesian insights.

We have deployed a questionnaire called The Existential Universe Mapper (EUM) to study and work with people. The managerial population has been a large part of our sample, however, people from various walks of life and from different backgrounds is also represented in the study. The “Research and Contemplation Dialogue” conducted by Sumedhas last year centered on the questions “What is India? What is Indian?” We based the dialogue on an in depth analysis of the patterns that have emerged out of the large data base we have accumulated through deploying the EUM questionnaire (www.taopowertools.com). The participants in the dialogue came from diverse backgrounds: people working on grassroots developmental issues, governance reform, psychologists, teachers as well as managers and consultants.They shared their observations and hypothesis and critiqued the EUM analysis.

Ashok Malhotra and I sat down to have a conversation about the phenomenon that is emerging through the election process. The insight we gathered from the dialogue provided an interesting canvas for our conversation. We asked ourselves the following questions: What is the nature of the Indian psyche as we view it through the Gravesian / EUM / SDI frame? How has the psyche of the Standard Normal Indian been shaped by the civilizational forces peculiar to India? What is the Social Character of our nation? How will the dynamics of the present discourse impact the nation?

We are presenting the gist of the Dialogue and our continuing discussions in two parts: Part 1 paints the main issues of the current election and Part 2 uses the EUM/SDI frame work to understand the phenomenon.

This election campaign has seen the emergence of personalities being projected as Prime Ministerial candidates more aggressively than earlier. There were three people who were seen as the main contenders. Rahul Gandhi, a member of the Nehru family and the leader of the Congress Party, Narendra Modi a self made man and leader of the Bharathiya Janatha Party (BJP) and Arvind Kejriwal the public face of the Aam Admi Party (AAP) an activist inspired by strong ideals. We will discuss their discourse and what it means to the country at this point in time by looking at them as symbols, icons of a particular type of psyche.

PART 1: A Quick Overview of the Context of the Indian Election

One of the significant struggles for the present day Indian is the conflict between sectoral leanings and larger Indian identity. Pundit Jawaharlal Nehru who was the first Prime Minister of India set the tone for initial decades of Nation building. His idea of India was at variance with that of Mahatma Gandhi who favored a more village centric India proud of her heritage but willing to look at herself truthfully and change. Nehru on the other hand was a Fabian liberal with a vision of an India that was scientific and technological and one that severed its links with the tradition. Nehru’s clarion call to rise above class, caste, creed, language, province, religion etc. and embrace an idealistic fervour for nation building has lost much of its sheen. In effect what it has fostered is a) a rootless and faceless Indian who is deeply ambivalent about his own system of belonging. And b) identity based divisive politics. Arvind Kejriwal has stayed clear of the later but has not been able to engage with the former. He has tried to advance a new version of Gandhian ideals accessible to the urban middle class Indian. In a sense he also represents the Nehruvian ideal of someone who has transcended the sectoral identities and embraced the nationalistic fervour. This is easy to admire but not very easy to identify with by people whose basic sense of identity comes from their sectoral roots.

Narendra Modi, on the other hand, has tried to challenge the basic Nehruvian premise that sectoral identities are a threat to nationalism. He can easily proclaim that he is a Gujarati Hindu and this in fact strengthens his nationalistic fervour rather than diluting it. His stance that Gujarat is his family which is sending him to serve Bharat Mata is likely to find much greater emotive resonance than projecting himself as someone who is above sectoral identity. Needless to say the issue of his Hindu identity is a lot more complex particularly because of the strong associations of Hinduatva (the ideology of Hindu-ness as opposed to Hinduism projected by the BJP) with intolerant, regressive and oppressive forces. Perhaps in his mind there is no conflict between Hinduatva and nationalism. This can be potentially dangerous because it can easily breed insensitivity to pulls and pressures of a diverse society. How things will pan out, only time will tell, but it seems that what the nation has entrusted Modi to do is in fact only that which we have to learn ourselves viz. to learn how to co-hold our sectoral identities with a macro identity -be it a national level or at a human level or at an ecological level.

Another area in which Kejriwal is likely to evoke considerable admiration but very little identification is his image of deep commitment, courage of conviction and willingness to pay any price for it. In this he tries to invoke the idea of Gandhiji. In many ways he reminds one of the story of Aztec priests (The Intimate Enemy; Loss and Recovery of Self Under Colonialism; Ashish Nandy; Oxford University press) who chose to be beheaded rather than being coaxed into embracing Christianity. Nandy’s speculation is that in a similar situation the Hindu Brahmins would have embraced Christianity, justified it as Aapad Dharma (rightful conduct in a crisis) but there embracing of Christianity would only have been superficial. Deep down they would have remained Hindus and in due course their brand of Christianity would have started looking like another Hindu sect.

Nandy goes on to argue that while it is easy to admire the masculine courage, heroism and valor of the Aztec priests and condemn the cowardice of the Hindu Brahmins, it is important to recognize that this feminine cleverness and adaptability has been at the core of the survival of Indian civilization. We are of the opinion that this Aapad dharma seems to have become the way of life for many Indians. Thus it would seem that in the Indian psyche, heroism and valor are strongly associated with sacrifice and martyrdom. This has taken a toll on the deployment of dynamic masculinity among Indians because it is invariably seen as a threat to survival and belonging. Both Kejriwal and Modi have tried to invoke the dynamic masculinity in the Indian psyche but Modi has been a lot more careful to stay clear of the fear that it may also evoke. Thus he rarely talks the language of sacrifice, revolt and upheaval but that of conquest. His message has not been to die for the country but learning to live for it. Needless to say for a society struggling to deploy dynamic masculinity in a responsible manner and unhooking it from anxiety of survival, such a message will strike an immediate chord

Another significant stress for the present day Indian stems from the need to have faith and mistrust of powers that be. Faith has been a significant anchor of the Indian identity. The basic stance is- ‘If I am following my Dharma then I will be automatically taken care of’. Even a calamity is justified as something which is ultimately for one’s own good, though one may not be able to see it immediately. This faith has withstood centuries of oppression and exploitation. However in the last few centuries (particularly in the post independence era) the situation has reached a tipping point. The insensitivity, callousness and oppression by the powerful have been of such magnitude that it is no longer possible for the average Indian to sustain the faith in inherent fairness and justice of the world. Generally, this tension has been dealt with through a belief that while the world as such is fair and just, it has been corrupted by a handful of people who are in positions of power. Rahul Gandhi has become the face of the Congress party that has overseen the most blatantly corrupt government. Thus anti-incumbency has become a taken for granted feature of Indian democracy.

Kejriwal tried to leverage this through portraying the Aam Aadmi (common man) as a sincere, honest victim who is being exploited by a handful of people; If these few villains can be taken care of all will be well. While Modi also exploited anti-incumbency to the hilt, he stayed clear of victimhood. Even when he was attacked on issues such as post Godhra riots or linkages with big business houses he did not act the victim. While his supporters talked about his being unfairly targeted, he himself chose not to react or justify himself. His stance was simple: ‘If I am guilty then punish me’. Simultaneously he kept emphasizing on performance and accountability. In a very subtle manner he delinked the issue of faith from trust/mistrust of the rulers. Unlike Kejriwal he did not over emphasize vigilance. He punctured the Congress’s attempt to project the Rahul Gandhi and the Nehru family as the only one who could be trusted.

The tension between tradition and heritage on one hand and progress and modernity on the other, is yet another source of difficulty for the present day Indian. Modi has made his intent in this matter reasonably clear. He will respect the heritage but not be bound by it. He can touch his mentor Advani’s feet but will simultaneously limit his influence. This stance will sit well with the average Indian who is struggling with the same difficulty. However this stance also denies the inherent complexity of the issue. While it may be reasonably feasible to make this stance work in the context of a prosperous Gujarati business family-extending it to a diverse and complex society is not that straight forward. So far he seems to have colluded with the popular fantasy that the two can blend harmoniously with each other rather than show any alternate path. The real test both for him as also for us as a society will begin once the inherent conflicts and contradictions begin to emerge. So far we have not even started asking the question of how the quintessence of our heritage and tradition relates to the imperatives of living in the present day world.

Finally, there is the issue of personal ambition. While Modi has used the usual rhetoric of selfless service, there is little doubt that he is an extremely ambitious man. His demeanor and track record support this. It seems that he is cognizant of his own ambition though he recognizes the dangers of flaunting it front of others and hence the necessity of covering it up with acceptable rhetoric. In this respect he seems to be following the foot-steps of leaders like Mayawati, Mamta Bannerjee and Lalu Yadav.  The fear of personal ambition both in one self and in others is an issue which is extremely destabilizing for the Indian identity. It is extremely interesting that both the PMs from BJP (Atal Behari Vajpayee and Narendra Modi) are non-family individuals. Perhaps it is a safety mechanism that we need to ensure that personal ambitions remain bounded. It would perhaps be unreasonable to expect that we can learn to co-hold personal ambition with pursuit of collective good very easily but not doing so will only add to our difficulties.

PART 2: A Brief Overview of the Indian Psyche as Seen through the EUM/SDI Framework

We have been working with the Existential Universe Mapper (EUM) designed by Ashok. (www.taopowertools.com). The EUM is based on many years of work he has done studying the insights of Clare Graves in the Indian context. Ashok believes that the existential levels are like the keys of a piano. They are all potentially available to every human being to deploy. However, ones conditioning and growth trajectory predisposes a person to have certain propensities. Some of the memes become more developed than others; some unfold functionally through harmonious and meaningful evocation, and others distorted by constant provocation or suppression. Thus a person has a ‘signature pattern’ like the chords one can play on the piano, rather than a just a single note. Over the years a distinct pattern of a ‘Standard Normal Indian’ (SNI) has emerged (http://integralleadershipreview.com/archive-ilr/archives-2010/2010-03/2010-03-article-ananthanarayanan.php; Organization Identity Profiles – Old and New Economy Indian Organization Profiles Through the Graves – SD Lens Raghu Ananthanarayanan and K.S. Narendran)

The behavioral responses of the SNI are as follows: a high propensity to act from Purple-Clan; a depressed potential to act from Red-Arena; a high Potential to act from Blue-Clockwork; Moderate Orange- Network; medium to High Green-Ecological and a fairly high Yellow-Holonic. When we ask the person to reflect on ‘who I wish to be’, the Orange-Network takes a significant jump, the Green-Ecological gets depressed.

What does this mean? Through the many dialogues and ‘coaching’ sessions that we have had with a variety of people across the board this is what we hear:

  • It is important for me to have a small group of people with my background for me to feel a sense of belonging; I recreate my clan around these people wherever I go; I am a ‘good son’ (a strong Purple meme).
  • I find it very difficult to assert myself, to confront others or to make demands for myself; I withdraw into my-self when challenged (the depressed Red meme).
  • I am role bound; I wait for others to give me legitimacy and for bestowal; I conform to belong; I am dependable and responsible; I willingly sacrifice myself when it is demanded of me; I am a ‘good soldier’ (an anchorage in the Blue meme).
  • I have a great respect for knowledge, I am a good team player and will willingly contribute but within the defined boundaries of my role; I keep my aspirations in check (the carefully modulated Orange meme).
  • I adjust to the context, offer space to others and play the role of a good infrastructure provider; I am willing to sacrifice myself in order to accommodate others (the strong commitment to the Green meme).
  • I have an implicit faith in an Intelligence that guides my path; I am grounded in a perennial philosophy (an implicit acceptance of the Yellow meme).

These memes patterns with the core Purple-red-Blue constitutes the key anchors of the SNI’s psyche that finds it very difficult to say “I am” without self-doubt. It seeks to ground ones actions in a dedication to playing roles defined by the system. The pathos and angst that are generated by this self-effacing way of being is held within a deep and personal ‘bhakti’ (a faith and a surrender to Intelligence). The SNI is also stating a deep wish to become more of an achiever and acknowledge aspirations; however he/she is unwilling to change the basic anchors of the Purple, Red and Blue memes. So where will the energy and assertion necessary to actualize the wish come from? At the same time, the SNI says ‘I have been too trusting of the world and self effacing, I do not wish to do this anymore; give me goals to work for and I will collaborate, but I will negotiate too!’ We feel that this wish is an expression of deep angst; the SNI is looking for leadership that will create space for wealth creation and progress without disturbing the core of the identity!

How is the context evoking/ provoking the angst? How has it shaped the identity so far? To answer these questions, we look at the way the Social Character of India i.e., the ‘life conditions’ that have shaped the SNI.

The Indian Social Character as it has evolved

The identity of this SNI has grown in a historical context characterized more by peace than by war, a geographical context of fertile river valleys. Agrarian societies grew around the great Rivers of India very early in its civilizational evolution. As far back as 2500 BCE, the Harappan Civilization that grew on the banks of the Indus river system are believed to have developed a ordered cities, farming practices and the use of the bullock. Many of these ways are in evidence today in the Indian village! (John Keay; India, A history from the earliest civilizations to the boom of the 21st century). The Social structure and Cultural practices deeply reinforce the Clan and Clockwork as the anchor around which changes are responded to. Familial belonging is the basis of one’s role in society, the interface behaviors are clearly defined and within this there is a freedom of choice. For example, the individual can choose and form of godhead as his/her ‘personal god’ (Ishta-devata), this choice encompasses ones values and ones inner seeking; every family has a ‘family deity’ (Kula-devata) which symbolizes the values and wealth creating processes that the family lives by, and every family celebrates and venerates the ‘National Deity’ (Nagara-devata). The individual’s life is defined by these three anchors, one’s personal striving for liberation, ones commitment to enlivening the world and ones commitment to upholding the norms and laws of the land.

It will be clear that the social character that emerges out of this world-view has devalued the world of desires and aggression, except when it serves ‘Dharma’. The nature of the world that has been reiterated by Indian Philosophy is largely Ecological-Holonic (Green-Yellow). “Metta” i.e., maintaining an interface of friendliness and compassion towards all living beings, and its variant “Ahimsa” or non-violence is a defining feature of the culture. “Karma” i.e., taking full responsibility for ones evolution and inner growth is the principle that defines action choices, and “Dharma” i.e., the principles social action that enlivens oneself, ones context and the environment defines community life. The ‘ascetic house-holder’ is therefore the hero not the pure ascetic and certainly not a pure warrior.

Governance and wealth creating organizations were based on the Orange- Network and Green- Ecological memes. ‘Village republics’ were the basic unit of governance. People from a variety of professions populated a village, though farming was the basic occupation. The village was governed by a ‘Panchayat’, a body of elders from every community that lived in the village. Consensus building was the decision-making mode. Every aspect of the technological and economic life of the village was given voice. Gautama Buddha was not only a great spiritual leader but also a social reformer. He enunciated many of the principles of governance by the ‘Gram Sabha’ (the village polity) and established the autonomous village as the key element of the nation. Asoka one of the greatest Kings of Ancient India institutionalized these principles across the length and breadth of the country. (John Keay; India, A history from the earliest civilizations to the boom of the 21st century). These Gram Sabhas were energized by the SNI we have described and circumscribed by the idea of dharma.

Wealth production was organized through guilds. Each guild had its own criteria for membership, and its own ways of developing its members. Though the extended family was at the heart of these guilds, they enshrined many practices that ensured equity and autonomy. Membership to the guild cut across the allegiance to kingdoms, and when the members of these professional guilds experienced constraints to their autonomy or oppression of their members they moved out. The members of the Vishwakarma community were the technologist of India. They built its magnificent temples and its cities, crafted the war implements and made its fabulous jewelry! The management of the Gram Sabhas and these guilds have been studied and recorded by the British orientalists and government officials. The works of Dharampal and Claude Alvarez (http://ppstbulletins.blogspot.in) have described the modes of education, governance, taxation and commerce that characterized the India of the 17th century by delving into these voluminous records. These studies echo many of the principles outlined at the time of Asoka and in an earlier book namely “Artha-Shastra” (The Science of Wealth Management) attributed to Chanakya. Modes of revenue management as well as money lending practices and rules of international commerce are defined in these texts (http://integralleadershipreview.com/410-‘koodam’-breaking-hierarchy-building-democracy – Dr.V.Suresh & Pradip Prabhu).

The ‘History of Kings and Conquests’ seems to have been played out on the platform provided by the institutions of family, clan, village republics and guilds. Organized religion was never a strong element of the social and cultural fabric, though the veneration of truly realized people has been a strong stream in the Indian civilization. The rigid and decayed forms of these social modes are what we see today as castes. The early History of India has its share of warring kings. However, the pattern seems to be one where battles for supremacy are fought within clear rules and ‘dharma’ of war. Thus the losing king accepts defeat and agrees to serve the victor. He is given back his kingdom! There rest of the social structures is not altered. Wealth was shared in two forms, firstly the ‘lower share’ which was distributed at the village between the farmers, the artisans, the teachers and the local officials; and secondly the ‘upper share’ which was given to the rulers. The village republics and the guilds therefore retained autonomy. This pattern was the defining ‘Life Condition’ till about the 11th century. (http://ppstbulletins.blogspot.in)

The Muslim invasions into India that began at this time disrupted this pattern. The wars were not fought for mere suzerainty and the right to a portion of the ‘upper share’. Wars were fought for plunder and loot. Fabulous wealth was extracted from the land. Some of the plundering kings stayed behind to rule the lands they captured. But the fabric of the ‘lower share’ seems to have been retained. Some studies say that up till the 17th century, India contributed to more than 25% of the wealth generated in the world. The ‘Life Conditions’ however became stressed, the dharma of the rulers that included the conduct of large reviews of the societal conditions, its well being and ill being ended with the loss of power of the Indian Kings. The periodic redesign of social structure and community dharma also ended. (John Keay; India, A history from the earliest civilizations to the boom of the 21st century).

The violence of raw Red-Arena simply overpowered the Dharmic-Red of the Indian SNI. The Orange-Network and Green-Ecological social practice was under stress and shrank back into its Blue-Purple. These structures became rigid and defensive and its membership became conservative, questioning was discouraged. Many commercial guilds like the Chettiars and the Marwaris managed these life conditions and were vibrant till well into the 19th and even the 20th century. Some schools of science, mathematics and technology survived. The ‘open-source’ Dharmic religions retreated under the attack from a more centrally organized and proselytizing Islam, but they survived. Communities retreated behind their own forms of Blue-Purple-red. ‘Tolerance’ is the result the SNI having withdrawn and retreated into the most basic structures of living. The social structure became a mosaic of fragmented communities living together in a strained harmony. Thus many quaint communities and groups are alive today and practice their own traditions. The SNI rigidified the principles of “Ahimsa, Karma and Dharma” on the one hand and became flexible and accommodating on the other hand.

When the Muslim rule gave over to the British Rule, the “white man’s burden of Christianizing and Civilizing the savage” was added to the process of large-scale plunder! The patterns of Governance overturned most of the traditional ways, taxation, education and rules of commerce. Life Conditions went from stressful to difficult and oppressive. The Indian society in the late 19th century and early 20th century was fragmented and depleted; the Indian psyche was severely undermined. It was a wounded civilization. The Intimate Enemy; Loss and Recovery of Self Under Colonialism; Ashish Nandy; Oxford University Press)

Significant Leaders who Shaped the “Struggle for Independence”

The Independence movement of India led by Mahatma Gandhi was unique. It heralded the idea of ‘non-violence’ and ‘Sathyaagraha’. Many charismatic and insightful thinkers have awakened and shaped the action of the fragmented defensive and emaciated SNI.

Vivekananda is more internationally known figure among the many spiritual leaders of pre-Independent India. He was appalled by the lack self-confidence in the SNI. The Red meme had gone completely into the shadow; internal dissention, discrimination and deprivation had taken hold of the culture. Vivekananda appealed to the Green-Ecological and Yellow-Holonic threads of the tradition and defined assertive action that served the spiritual core of the Indian identity. The call of these spiritual reformers was to the ascetic householder, but it was also a call to serve “Mother India” a new national deity: “Do not act for personal gratification, do not aggress upon the other, do not give in to apathy, serve the nation, serve the tradition and find divinity in every human being”. All of these reformers entered the field of education, the redefined the traditional practices and attempted to bring the many Hindu communities to recognize their commonality, converge their action and end their self destructive internal violence. The SNI who had given up on his pride, and had internalized self-condemnation was asked to direct his angst to self transformation.

Mahatma Gandhi’s message was more directly political. One of the leaders he had admired was Balgangadhar Tilak. Tilak had reinterpreted the Bhagavad Gita to awaken patriotic action; he had attempted to create a cultural unification of the Hindu through a redefinition of religious festivals. Gandhiji shifted the emphasis. He redirected the SNI’s abhorrence of red-aggression into the idea of non-violent struggle; he asserted that ‘freedom is your birth right’ and used the philosophical ideas of the Indian culture to reiterate the idea of internal freedom. He wrote a very influential small book called ‘Hind Swaraj’ where he linked internal transformation and righteous struggle for independence. Gandhiji articulated a condemnation of the western ways, and sounded a call for an inclusive idea of India. The underprivileged were dignified as ‘Harijan’ (children of God) and people of all religions and back grounds were included in his vision of India. He led a life of ascetic self-denial and shared his intense ‘saadhana’ with total honesty with the whole nation. He glorified the village and envisaged a nation centered on the autonomous village. He appealed both to the pride of the SNI as well as his moral imperative; he converted the passive aggressive Red into a weapon of righteous non-cooperation. His message respected the Blue-Purple-red of the SNI and redefined the context and form of his/her action into a new form of Orange-Green. Wealth creation was through trusteeship; the ‘other’ was disarmed through ‘ahimsa’. Millions were inspired give up both self-defeating futility and the hate of the ‘other’, to sacrifice their lives to the ideal of Sathyaagraha: Truth-force.

Bhimrao Ambedkar on the other hand focused his energies on voicing the rage he felt at the negatives of the Purple-Clan and inwardly directed Red-Arena. He had experienced the shadow of the Indian Social Character first hand. To Ambedkar the village had become a cesspool of discrimination, denial and passive violence. His ideas of emancipation were influenced by his study of western democracies, particularly America. He had an astute understanding of economics. He argued for a radical redefinition of the Purple and Blue memes. He was a great admirer of the Buddha and the Buddhist ways. The oppressed classes found a great champion for their cause. The SNI was awakened to his rights, but led in a way that used peaceful protest: Purple angst channelized through a Blue that was based on laws and rights. Ambedkar was one of the prime architects of the Indian constitution and it gave legitimacy to his criticism of the decadent shadows of the Indian Social Character. His vision of India was decidedly Orange-Green.

These thinkers-reformers-leaders believed that social and psychological transformation was a prerequisite to acquiring political power. However, there were many leaders who believed that political freedom came first. Nehru (and Jinnah who was the Father of Pakistan) was the most visible voice of this idea. He also voiced the world-view and aspirations of the colonized Indian. Nehru shared Ambedkar’s aversion to the negatives of the clannish forces that had taken over the village. He did not share the spiritual anchorage of Gandhiji. His was a mind typical of the ‘Oxbridge’ educated Indian. Both his criticism and appreciation of India did not come from his direct experience of the average Indian, his idea of India was mediated by western patterns of thought. He was a votary of science and technology. Orange dominated his understanding and his choices. He was a charismatic figure, the SNI who sought bestowal and legitimization by the ‘powers that be’ was enamored of his acceptance by the British. He was a ‘Brown Sahib’ the epitome of the kind of Indian Lord Macaulay wished to create! (Makers of Modern India; Edited by Ramachandra Guha).

The Inflexion Point India is Poised at Today

The Congress Party that won the Independence for India stepped into the role Governance. It was the unassailable choice for the initial years that were characterized by a great euphoria. The Slow decline of the Congress party has seen the growth of ‘Democratic Dynasties’: a family succession defines its leadership and the ruling elite of the party; the parties contest the elections and these families rule through the parliament! The Nehru Family rules over the Congress party and many regional parties similar in nature and structure to the Congress have all deteriorated into clones of the Congress, each with its own ‘Democratic Dynasty’! Tavleen Singh a respected journalist has captured this decline in a very insightful article: (http://indianexpress.com/article/opinion/columns/fifth-column-a-dangerous-disconnect/). She traces the slow but sure way in which the Governing elite of the new nation has changed colour, to become indistinguishable from the British Colonial masters! She gives evidence to the dangers of incomplete revolutions that Frantz Fannon pointed out in his classic “The wretched of the Earth”. The SNI who has awakened to his potential through witnessing the success of many Indians in various fields across the globe has to now turn his attention to building the nation.

This then brings us to the first of our three icons: Rahul Gandhi. He is the 4th generation of the Nehru family and heads the party. He continues to spout an ‘Orange’ discourse of development that his great grandfather did, but the fact that he is in a position of power due to the accident of birth and not due to any proven ability is an ugly reminder of the Purple v-meme in operation. In the last eight years of Congress rule, the levels of corruption and venality have reached abysmal depths. (http://en.wikipedia.org/wiki/2G_spectrum_scam). The Red hidden agenda is not so hidden anymore! It is blatant. If the congress party and its allies were to return to power, India’s descent into becoming a ‘banana republic’ will be unchecked. Democracy will be a farce that plays out deep collusion and facade building. The Congress party has often used the tensions among the many communities that comprise the nation cynically. They highlight the anxiety and stoke fears to offer themselves as Knights in shining armor! Over the years of their rule, many of the pillars of democracy like the judiciary and the executive have been subverted. They maintain a Blue façade, but are on the verge of collapsing. The strength of the inwardly anchored Blue professional the most exemplary of the SNI we have been looking at has kept the dignity and the functionality of these institutions intact. The average Indian feels betrayed by this icon. The Brown Sahibs have proved to be as predatory as the colonial masters they imitate. This is the Nehruvian voice whose shadow has been dancing merrily on the backs of the long-suffering Indian.

We now look at the second Icon: Narendra Modi who leads the Bharatiya Janatha Party (BJP) and its allies. The BJP is the dominant face of a group of parties that represent the discourse of Hindu Pride and nationalism. This is the voice of Vivekananda and the Voice of Nehru mixing in peculiar ways. A reactive and strident Red note queers the pitch every now and again. The articulate face of form of this discourse is the Rashtriya Swayam Sevak (RSS). While the RSS has remained a social reform group, its political face is the BJP. The RSS is a right wing Hindu organization. It champions an idea of Hindutva: Hindu-ness as opposed to Hinduism. Its thesis is that Hindu culture underlies all Indian thought and practice. This culture is a continuity of the hoary past studded with a galaxy of Rishis the great spiritual seers who were the authors of the Vedas and the Upanishads. At one end of the spectrum of this derogatorily called ‘saffron brigade’ are militant organizations like the Bajrang dal (the group that spearheaded the demolition of the Badri Masjid).

The Bajrang dal and the Shiv Sena are the Hindu answer to the psyche of Pakistan. Red Purple in its core, it is the self appointed defender of the Hindu faith. At the other end is the more developmentally focused party the BJP. The BJP has been in power in a few states and has shown a commitment to governance and development that is touted as the future model for India. Narendra Modi is the face of this discourse. Centered in a Blue drawn from Hindu ideals, aspiring to wealth creation and technological progress it focuses on an Orange discourse of progress and development. Its key words include patriotism and nationalism and growth. (http://harvardpolitics.com/world/india-need-narendra-modi/).

There are leaders like Mayawati who represent the voice of Ambedkar. They lead parties that have a strong regional presence, and have been heading some of the state governments in the last few decades. The traditionally privileged Indian feels anxious that they will demand a part of the pie we so proudly call “India shining”. They are the examples of the success of the affirmative aspects of the Indian constitution and the rights and safeguards Ambedkar wrote into the constitution. However, they are not a major player in the National stage. Narendra Modi is from a backward caste, but has championed the idea of a unified Hindu! He represents the hope that a resurgent Hindu identity offers. The vision of India that his discourse offers is one that is enamored of Shanghai, he wants to see India in the glory that he believes it once had as Bharath, but, it looks suspiciously like Singapore! His idea of India is riddled with GDPitis, and may be fueled by an envy of the colonizer that many Indians suffer from. This is a strange mix of righteous Blue and aspirational Orange. Strongly anchored in Purple and Blue ideals the passive aggressive Red of the SNI has been sublimated into patriotism and nation building. Narendra Modi is Spartan and almost ascetic in his habits; he is seen as one above personal corruption and as a person dedicated to ‘Mother India’ by his admirers. However, his opponents paint a picture of him that is revisionist and oppressive. (http://timesofindia.indiatimes.com/general-elections-2014/more-stories/Modi-victory-will-see-ideology-of-hate-penetrate-into-govt-machinery-Nandita-Das/articleshow/34481928.cms).

The most recent voice that has emerged in the political space is that of the newest party, the Aam Admi Party (AAP- the Common Man Party). Arvind Kejriwal is the icon of this party. He has generated great hope in the young urbanized Indian. He is very much like many middle class Indians who have acquired a decent education, but have felt let down by the corruption and nepotism that they experience. A product of the Indian Institute of Technology, having worked in the bureaucracy for a few years (and being acknowledged as a very upright officer in the revenue service) and possessing a good NGO background, Arvind Kejriwal could be the envy of any aspiring young Indian with a conscience. His discourse reveals a good a grasp of Gandhian ideas and ideals. He has broken ranks from the intelligent, self centered, job seeking Indian; he has dirtied his hands, and therefore acquired credibility as an activist. He has written his version of “Swaraj” and brought in innovations like the “local manifesto” for each constituency that is based on the larger party Manifesto. This echoes the idea of local governance and expanding circles of interaction that Gandhiji had envisioned. The fact that someone like him can enter politics, infuse it with honesty of purpose, pragmatics of action, and articulate a modern perspective evokes great hope. His naïveté makes people nervous, but is inspiring too.

The rebelliousness and the clean image presented by the new AAP party encouraged a lot of educated, urban middle class Indians to volunteer and work for its success. Having surprised themselves and everyone else by winning the elections in New Delhi state, the AAP, just as suddenly resigned from the Government after a short and stormy 49 days in power. However, when they entered the fray for the Parliament, a spate of activists from many parts of India have thronged to the party and almost all the 500 plus seats see an AAP candidate standing for elections! With no funds and completely spontaneous voluntary efforts energizing its efforts AAP is a great phenomenon, but its competency and longevity are in serious doubt at the moment.

Will AAP drop the pot and break it? Arvind Kejriwal seems to have captured the imagination of many, and he is in many ways young India’s idea of an indigenous attempt at shaping India. The AAP discourse is decidedly Orange-Green oriented, they sound as though AAP is above all clannish and parochial belonging, motivated strongly by values. The generation that was born just after Independence now feels it is moving!

(http://timesofindia.indiatimes.com/home/lok-sabha-elections-2014/news/AAP-releases-Varanasi-manifesto/articleshow/34487768.cms); (http://indianexpress.com/article/india/politics/aap-fails-to-gain-ground-candidates-bank-on-caste-equations-in-ferozepur/); (http://kafila.org/2014/05/04/two-days-with-aap-in-banaras/)

These then are the three icons: firstly: Rahul Gandhi, representing a decadent Congress, an Orange facade that hides Red underbelly, encourages Purple politics (while spouting Green jargon), and continues to subvert Blue institutions. Secondly: Narendra Modi, Blue-Orange, based on righteous nationalism and Red assertiveness that leverages Purple belonging. Thirdly: Arvind Kejriwal, Green discourse, rebellious Red, Orange stances that lack Blue competences and a discourse that disowns Purple.

We are presented with three icons to choose from and hand over the future of our country to. Sometimes these icons look like caricatures of who they wish to be, and sometimes they look like cartoon characters! It is very difficult to predict what the outcome may be, but it is clear that the future of India rests heavily on how this election turns out.

Postscript

As we read this paper, the elections are over. The BJP has won by a convincing margin. For the first time in decades a single party has the majority in the Lower House of the parliament. The Congress has been routed and the AAP has suffered a very bad defeat.

The liberals and the left have reacted with alarm and the right is overjoyed. The stock market has registered a very positive jump. There is anticipation of decisive action that will kick-start the economy. We feel hopeful that this is a turn in the right direction from our reading of the Indian Psyche. (Though our sympathies lie with the Arvind Kejriwal discourse:)

To understand the inflexion point India is poised at, we must understand India’s twin, Pakistan. Jinnah came from the same mold that shaped Nehru. The SNI of Pakistan differs from the Indian in respect of the Red-Arena as well as the religiously ordered Blue. The Pakistani SNI did not heed voices that were of the genre of Vivekananda and Gandhiji. There were people like Abdul Ghafar Khan and …whose voices were audible but were subdued by the demands of the Clergy and the Military. Within a decade of Independence, Pakistan was overtaken by a dictatorship that pandered to the Religious right. Political power even during the brief periods when democratic processes prevailed was dominated by the landed gentry supported by the Military. India on the other hand has proved to be a viable democracy and is now on the verge of becoming an economic power-house. This election result is therefore crucial to its future. It is feared that after having made huge strides in its growth India is faltering.

If the BJP Government headed by Modi strengthens the Blue institutions and creates a corruption free and well-administered India, we will grow. If on the other hand he is unable to hold the reactive Red elements of the ‘Sangh Parivar’ in check, there is a distinct possibility that the fragmentation in our society will not be healed. Confrontation and polarization will take over and feed the shadow elements of the Purple and Red memes. In either case, the environment will be a big loser!

Summarizing our Hypothesis

  1. Traditionally, in the Indian ideal, Red has never been given its legitimate due. The attempt has been to make it subservient to Green, Blue and Purple-and to some extent Orange. In practice, Red in conjunction with righteous Blue became the primary lever through which the negative side of the Purple was sustained. In this process, Red suffered a loss of potency and started to acquire a manipulative hue.
  2. Mughal invasion and colonial rule accentuated this process leading to self hate on one hand and rampant emergence of the manipulative Red. Thus submission in front of the powerful and shameless oppression of the powerless became the norm. Sadly, till date we have not been able break free of this.
  1. Vivekanand showed a vision wherein Red could break free from this manipulative stronghold but it still remained subservient to Green.
  1. Gandhiji tried to make a virtue out of the suppressed Red and showed how it could regain its potency and be used as an effective weapon if there is the moral strength of the Blue and ecological sensitivity of the Green.
  1. Both Vivekanand and Gandhiji took the issue of self hate head on and thus managed to extricate Red from the erosion of potency and manipulative leanings. However their embracing of Red for only its Strength and disdain for its other side viz. Desire (here we are using the EUM terminology) meant that it got pushed into the subterranean level and reemerged in full force when the opportunity arose.
  1. Ambedkar’s vision was primarily Orange and Green based on a solid Blue foundation and a healthy respect for Red. However his total disregard for Purple meant that a large part of Red energy got focused on the negatives of the Purple rather than in pursuit of the Orange/Green vision. This also reinforced self hate at the collective level.
  1. While Nehru also had a Orange/Green vision, but like a true romantic idealist he wished away Purple, remained tentative towards Red and disregarded Blue. Ambedkar ensured that Blue got its due at least to begin with. However Purple and Red were only waiting in the wings to devour the Blue institutions as and when the opportunity arose.

Thus the SNI today stands at a point wherein he/she does not know what to do with either Purple or Red. Both are held in ambivalence and the implicit tension between the two does not help either. Of the three icons, Rahul is seen as a beneficiary of the Purple-red dynamics and hence unlikely to make a difference to the status quo. Kejriwal is perhaps seen as a well meaning novice whose rigidity will not allow him sufficient space to maneuver his way. While his vision has a much greater element of Green as compared to Modi, he also shows a disregard for Purple and some aspects of Red. On the other hand, Modi seems to convey that he is at ease with both Purple and Red. The Orange part of his vision is clear but the Green appears suspect. Simultaneously how he will saddle the positive and regressive side of Purple remains uncertain. Also will the Red be unleashed in a repressive manner remains a big cause of fear and anxiety. These are the very issues which the Standard Normal Indian (SNI) is struggling with – Can I deploy my Red with a sense of responsibility? Can I embrace my heritage without self-hate and/or over-glorification? Is my Green for real or is it a mere facade? etc. In this sense Modi is much closer to the SNI than Kejriwal. Kejriwal is perhaps seen as a person who has already transcended these issues. The only commonality which he shares with SNI is in respect of victimhood and mistrust of system in general and power/authority in particular.

Thus we believe in electing Modi, SNI has taken a big gamble not just with him but with its own self. How this gamble will turn out only time will tell.

About the Authors

 

Ashok Malhotra is an alumnus of the Indian Institute of Management, Ahmedabad. His professional career over 30 years spans stints in HR Management with organizations such as Indian Oxygen and Balmer Lawrie, teaching, research and consultancy at institutions such as Administrative Staff College of India. He was Chairman of Indian Society for Individual and Social Development, and Ma Foi Management Consultants and is presently on the Board of several prominent Indian business organizations. He is a co-Founder of Sumedhas Academy for Human Context.

Ashok has numerous papers and research publications to his credit, namely, (a) Child Man – The Selfless Narcissist – Book published by Routledge (Taylor and Francis Group) in May 2010, and (b) author of the Existential Universe Mapper Framework and Suite of Tools, the only set of organization diagnostic tools developed indigenously in India. The tools include organization mapping, diagnosis and 360 degree leadership orientation mappers. The tools have been deployed in over 100 independent organizations in India and have a database of over 3500 managers working in Indian and multinational organizations in India and abroad. He can be contacted at ashokmal9@gmail.com

Raghu Ananthanarayanan is a Trained Behavioural Scientist, Yoga Teacher and an Engineer; Founder of the consulting firm “FLAME TAO Knoware” – a team of functional experts all of whom are Behavioural Scientists focusing on Organisational Transformation, Alignment and Optimisation; Founder of Sumedhas Academy for Human Context – a not for profit organization focusing on developing behavioural scientists; and the Founder Trustee of the Barefoot Academy of Governance. His consulting experience spans three decades: organization turnarounds, leadership coaching, culture transformations. His clients include TCS, Infosys, Claris Life Sciences, Laxmi Machine Works, ITC, and EPCOS. He pioneered the use of Yoga and Theatre in process work. He has published many papers and books: Learning through Yoga,The Totally Aligned Organization and Organizational Development and Alignment.

His goal is to develop a unique approach to management at a personal level and at an organizational level based on the three streams of his expertise, namely, Lean Management, Yoga, and Behavioural Sciences. Raghu is the India Bureau Chief for ILR. He can be contacted at raghu@totallyalignedorganization.com

 

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8/15 – A Developmental Autobiography: Plateaus and Transitions in My Development as an Adult

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Third in a Three Part Series

Edward J Kelly

Abstract

Ed Kelly

Edward J. Kelly

This is the third in a series of articles for the Integral Leadership Review in which I have attempted to explain my research on adult development. As readers of the previous two articles will note, I have explored this topic in depth by looking at Warren Buffett’s development and how it impacted his success, particularly as a leader. Following an Action Inquiry design (Torbert et al, 2004), the first article reported on the third-person findings from the research, ‘what was the research about, what methods of inquiry were used and what were the results’? In the second article I considered, ‘what are the second-person implications of the research for the field of leadership studies’? In this final article, I consider, from a first-person perspective, ‘what impact did the research have on me’? The answer is that it focussed attention on my own development – how had I changed and developed over my adult life? As I had created a Developmental Biography of Buffett’s adult life, I now created a Developmental Autobiography of my own, which I report on here.

An early view of adult development

Confucius

 At 15 I set my heart upon learning
At 30, I had planted my feet firm upon the ground.
At 40, I no longer suffered from perplexities.
At 50, I knew what were the biddings of heaven.
At 60, I heard them with docile ears.
At 70, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right”.

                                                                                       From Confucius in The Analects

Introduction

The topic of adult development goes to the heart of an unresolved question in leadership studies, ‘are leaders born or made’? This in turn is reflected in an ongoing discussion in philosophy and psychology about whether we have a core identity that is sitting there waiting to be discovered or whether our true selves are constructed over time. Adult developmental theory favours the evolutionary view, it sees that as we grow and develop, new selves become available to us. In Buffett’s case it is likely to be a mixture of both. He seems to have been “hard-wired” for success as an investor in that his logical mathematical intelligence and rational temperament adapted him well for a life as an investor, but not hard-wired for success as a leader; rather he became a successful leader both through opportunity and circumstances and through his own intentional acts of learning and development. It is this aspect of development that is relevant to leadership studies, that when it comes to leadership development, the development must come first.

Figure 1. Plateaus & transitions in development

Figure 1. Plateaus & transitions in development

Formally, a Developmental Autobiography is a self-assessed exploration of the plateaus and transitions in our development as adults. As seen through the action-logics in developmental theory, a plateau refers to a stable period in which our underlying meaning-making remains the same. A transition refers to a relatively unstable period in which our underlying meaning-making changes. We identify the ‘plateaus’ by exploring our capacity for ‘perspective taking, awareness of time, openness to feedback and use of power’ (the four developmental variables – see appendix 1) and we explore the ‘transitions’ by examining the mix of internal and external factors that are present in our transformation from one action-logic stage to the next. Are we pulled along by circumstances outside of us or pushed along by forces within, or some mix of both? This formal psychological approach is the one I take in this article.

Informally though, a Developmental Autobiography is also a look at the many adult lives of Edward Kelly; Ed the undergrad, Ed the apprentice solicitor, Ed the adventurer and entrepreneur, Ed the doctoral student, Ed the consultant, Ed the facilitator. Just how different was I during these different periods in my life? For instance, when I look back on my late twenties and see myself in the documentary of The Great London to Sydney Taxi Ride in 1988, I cringe. Was I really like that? What also of the various roles (selves) that I display to other people? To what extent do I, as TS Eliot said, put on a face on to meet the faces of the people I meet? I am also a husband, a father to four kids, a sibling to three brothers and two sisters and a member of various communities, on-line and off-line. How do I seem to these people?

Also, these are my adult years, what of my formative years growing up? To what extent does my adult development reflect my continuing to act out some early unconscious needs? Adult development theory doesn’t talk about the importance of our nature, what we are born with. Nor does it speak of our nurture, what we are born into? Reflecting on my life conditions, just how fortunate have I been? How have I been lifted up or held back by others; my family, my culture, my education, my society, my time in history? James Joyce says in A Portrait of an Artist of a Young Man that, When a man is born…there are nets flung at it to hold it back from flight. You talk to me of nationality, language, religion. I shall try to fly by those nets.”

So it’s complex. There is a lot going when you start to think about development. ‘Who am I anyway’ you might well ask? What baggage am I carrying? Where did I pick it up? Why is it so heavy? I recall someone telling me that Robert Frost had said that in order to adapt to life, particularly in the early years, we cut off parts of our psyche that we throw into a big black bag which we carry on our backs. By the age of 40 or 50 the bags start getting stuck in the lift. At some point we need to turn around and look at what’s in the bag and ask, how appropriate is it to the journey ahead?

Given the enormity of the task, A Developmental Autobiography is just a start, a start of the process of emptying the big black bag. For those up for the adventure, you are likely to see just how important your nature and nurture continues to be in your life. Equally though you will also see how much you have changed and developed in your adult years and how the boundaries of your early conditioning have frayed. You are not a slave to your pre-dispositions nor are you completely dependent on your circumstances. You also have an agency, will or character that allows you stand back and act consciously in the moment. And as Stephen Pinker says, “and if my genes don’t like it they can go jump in the lake”.

What the theory says

Adult developmental theory is a theory of the sequential order of development of the self. It studies how our character, ego, consciousness or awareness develops as adults. Depending on the researcher, this is described as occurring in waves, orders, phases, levels or stages of growth. In Torbert’s theory (Torbert et al., 2004), which I primarily use, the stages of development are known as action-logics of which there are seven, the Opportunist, Diplomat, Expert, Achiever, Individualist, Strategist and Alchemist. (Please see articles 1 and 2 for a more detailed description and references to each of the stages of development). According to the theory, most adults enter adulthood with a meaning-making at the Diplomat or Expert action-logic and this is where my Developmental Autobiography begins. From there I track my development through three major transformations; from a Dependent phase (which aligns with the Opportunist and Diplomat), to an Independent phase (which aligns with the Expert, Achiever and Individualist) to an Inter-Independent phase (which aligns with the Strategist and Alchemist). These major developments in the self are summarised in Figure 2.

Figure 2. Action-logic stages of adult development

Figure 2. Action-logic stages of adult development

I completed my Developmental Autobiography in three parts as follows;

Firstly, I read over the descriptions of each of the stages in adult developmental theory (see figure 2 and table 2) and reflected on which ones resonated most with different periods in my adult life. At least theoretically, the earlier action-logics (Opportunist and Diplomat) are more often seen in our young adult years, the middle action-logics (Expert, Achiever and Individualist) in our early to mid adult years and the later action-logics (Strategist and Alchemist) in our mid to later years, and this was the case for me.

Secondly, I took incidents from each of the main periods in my life and looked at them in some detail. Applying the four developmental variables (see appendix 1), ‘perspectives, timeframe, feedback and use of power’, I looked at what was my underlying meaning-making or awareness in my actions at the time? What range of ‘perspectives’ was I aware of? What ‘timeframe’ was I aware of? How open was I to ‘feedback’ from myself, others and the world around me? And, how did I use my ‘power’ and influence in action? From this inquiry I established the ‘developmental depth’ in my actions which I then matched to one or more of the action-logic stages of development in the theory. This is possible as the four variables are experienced differently at each action-logic stage of development.

Thirdly, then having established the plateau or action-logic stage that I was operating from at the time, I reflected on what was going on as I transitioned from one action-logic stage to the next. What mix of internal and external push and pull factors were present in my transformation? What happened to make me change? Did some external event trigger that change or was it preceded by some internal change in my meaning-making, or was it some mix of both?

A Developmental Autobiography of Edward Kelly

In my case, my Developmental Autobiography starts at the Diplomat action-logic stage, which matches with my meaning-making as an undergraduate. That follows with the Expert action-logic, which matches with me training to become a lawyer,and so on. The Achiever action-logicwith my time as an entrepreneur, the Individualist action-logicwith my commencing a PhD in my early forties, the Strategist action-logic with starting a consulting practice and more recently the Alchemist action-logic with a more fluid appreciation of all theories and methods reflected in my developing role as a facilitator. The labels here are used as entry points to inquiry; the territory is not fixed. I can’t for instance remember exactly when my centre-of-gravity shifted from Expert to Achiever and yet I am confident that it did occur.

Table 1. My Developmental Autobiography

Table 1. My Developmental Autobiography

Is my underlying action-logic the only thing motivating my actions? No. It is merely to point out that it is an influential factor and one that is often ignored in the face of more dominant factors such as personality and circumstances. My level of awareness stands in between my personality and my circumstances. It is acts as my internal control system that makes sense of my experiences, both internal and external. It plays a role in where my attention is directed to and what actions I take. And it is not just a cognitive function either. Descartes famously said that, “I think therefore I am” to which Sartre later added, “if you think therefore you are, who is doing the observing of you doing the thinking”? There is something else that emerges through our development that allows us see ourselves in action. What are we then, the seer or the seen or some mix of both? The Jesuit Philosopher Bernard Lonergan said that if you want to know what is known, you have to know how the knower knows. Developmental theory looks at that through stages of growth in the self as follows.

Table 2. The Developmental Action-Logics

Table 2. The Developmental Action-Logics

1. The Diplomat Action-Logic

According to the theory, at the Diplomat action-logic the self’s centre-of-gravity is centred on others; peer group, family, culture or society (a primarily second-person perspective). In the process, the self suppresses its own desires and conflicts in favour of the group. It seeks membership and belonging at all costs. There is little conscious awareness of time; little or no openness to feedback, and feedback that is given is seen as a criticism or disapproval. Diplomatic power is based on the morality of association, thy will not mine. Social norms take precedence over personal needs.

Plateau

I associate my meaning-making at The Diplomat Action-Logic with my late teens and years as an undergraduate. My nickname at the time was “Henry” (after Henry Kissinger) – I was the one called in to resolve disputes. I was so good at it that I wondered later should I follow a career in Diplomacy. At the time I was very attached to my peer group at College and felt very alone when it all came to an end. (You might say that there is nothing unusual about that, and that is the point – all adults who transform from a Diplomat to Expert action-logic experience this sense of loss to one degree or another). At the same time I also felt a need to move onto the next stage in life; to get a job and to provide for myself. I was resisting though, in part because I was not ready for the responsibility that such a step would entail.

As I reflect on my underlying meaning-making at the time, and consider the four developmental depth questions, I would say that my perspective taking was very much determined by others. I would have done anything to remain part of the group. Taken by such concerns I had no particular awareness of time. My openness to feedback was also limited to what others wanted of me. Being so adaptable and amenable, I had no real sense of who ‘my-self’ was. I was bobbing along in someone else’s stream.

Transition

Internal process 1 – the push that comes from a negative association with the current stage. On leaving College, I had a real existential crisis and not just a temporary loss of faith, but a real sense of my world collapsing. I stopped functioning. I was lonely, confused and frightened and could not understand what was going on.

Internal process 2 – the pull that comes from a positive association with the next stage. There was also a pull to move on and become ‘something’ or ‘somebody’ in the world, to have an identity to attach to, a skill, a title or a label, such as, “Ed the solicitor” or “Ed the entrepreneur”. Looking for help, I found a mentor to help me.

External process 1 – a change in role or responsibility that requires a wider range of capabilities. My internal disorder pushed me to moving location, in this case, from Ireland to Australia. When I got there I was forced to find somewhere to live, to get a job to support myself and to make new friends in order to have a social life.

External process 2 – a change in the external system that the individual is subject to. This occurred through a new job in an investment bank in Sydney. I had changed from working in a small office with an older man (as a solicitor’s apprentice in Dublin) to working in an open office with a group of younger people (in an investment bank in Sydney).

How did these internal and external factors work together? I needed some space and time to figure myself out and this is what drove me to move to Australia. Soon after I got there though, Australia started working on me. It allowed me the time to try new things, to explore different aspects of myself free from my cultural mirrors. For this I am eternally grateful. So the change came from a mixture of both internal and external factors.

 2. The Expert Action-Logic

According to the theory, at the Expert action-logic the self is immersed in the logic of its own belief system (a primarily third-person perspective). The Expert meaning-maker is interested in problem solving and tends to choose efficiency over effectiveness. Can be a perfectionist, can also be dogmatic. Wants own performance to stand out. There is a beginning self awareness of durational time, 1-2 years. There is also an openness to feedback but this tends to be limited to experts in the field of their primary interest. The expert’s use of power is based on the morality of principle, “the method or process is right” and thus their craft-logic or favourite logic rules over social norms and personal needs.

Plateau

I associate my meaning-making at The Expert Action-Logic with that period in my life when I attempted to become a lawyer. In all, if I add the time spent studying law after I left college, plus the year and a half as an apprentice in a law firm in Ireland to another year and a half working as a legal executive in a Bank in Sydney, I spent five years thinking and working with the law. For that period I saw myself as developing legal expertise. Once I had the opportunity to do something else that was more interesting for me though, I jumped at it. That arose through a colleague in the Bank telling me of his idea to drive a taxi from London to Sydney with the meter running. He explained that it would enter the Guinness book of Records as the longest most expensive taxi in history and. This was what I was looking for – an adventure. With little persuasion I left the Bank, and with their financial support, went to work on the project full time.

As I reflect on my underlying meaning-making at the time, and consider the four developmental depth questions, I am aware of how much I wanted to find something that I could attach myself to. (I had hoped for years that it would be rugby, but force of injury put an end to that boyish dream, I say boyish because I wasn’t good enough anyway). I had no conscious awareness of time, at that time. My openness to feedback was also limited to those would help me address what I should be doing. What was I good at? What kind of personality did I have that might help me answer that question? My use of power was also directed to those pursuits that would maximally improve my lot in life.

Of the seven action-logic stages of development, the Expert action-logic is the one I most struggle with. Is this because I didn’t really develop an expertise at the time? Could this also explain why in my late forties I found myself completing a doctorate in adult development so I could become an expert at something? There is no skipping of stages in developmental theory but one reading of the theory suggests that I did try to skip the Expert Action-Logic stage. The other view is that I used my time organizing the Taxi Ride, and later completing an MBA degree, as preparation for a future life as an entrepreneur.

Transition.

Internal process 1 – the push that comes from a negative association with the current stage. I didn’t want to become a lawyer and I didn’t want to inhabit the kind of critical mind that is needed to be a good lawyer. Nor did I want to work in an office nor in an organization that wasn’t my own. I didn’t even want to have an expertise, as I saw it as something that would tie me down. I did want an identity though, although that could have been anything such as “Ed the adventurer”. It was perhaps also the case that I wasn’t ready for the responsibilities that the life of a professional would entail. I don’t think I was mature enough at the time.

Internal process 2 – the pull that comes from a positive association with the next stage. I wanted to create, to innovate, to be an entrepreneur and thus felt drawn to inhabit a mindset where expertise was less important than the capacity to achieve. In other words, I wanted to be somewhere else in my mind where my natural enthusiasm and positive energy could be given free reign and at that time I associated that with being somewhere other than where I was.

External process 1 – a change in role or responsibility that requires a wider range of capabilities. The decision to change from working in the bank, where I had a task role (writing legal contracts for currency swap transactions) to organizing The Great London to Sydney Taxi Ride stretched my organizing capacities and that felt like where I wanted to be.

External process 2 – a change in the external system that the individual is subject to. With a change in role also came a change in environment. I moved from a large plush office populated by highly charged and well paid bankers into a smaller office with an assistant on reduced pay.

How did these internal and external factors work together?External circumstances created the opportunity for me to meet John and hear of his idea. Internal readiness in me for an adventure brought the idea to life. So again internal and external factors working together; I was ready and the opportunity arose.

 3. The Achiever Action-Logic

According to the theory, at the Achiever action-logic the self begins to operate from an expanded third-person perspective. This allows for a more inclusive approach. The self is now consciously thinking in durational time (past to future). Timeframe may extend out 2-5 years, past and future. The self also adopts a pragmatic openness to feedback provided it can serve the overall goal. This may be experienced as a form of single-loop learning that can result in an “on the spot” change in behaviour. Power is now based on the morality of authority, association and principle. The overall system effectiveness and goals are considered more important than any one system or model. This is a more ‘independent’ and systematic use of power as opposed to the more ‘dependent’ type of power at the Diplomat (on the will of others) and at the Expert (on whatever the method says). The Achiever meaning-maker is very results and action orientated but continually chases time, the self feels guilty if it does not meet his/her standards and is blind to its own shadows.

Plateau

I associated my meaning-making at The Achiever Action-Logic with that period in my life which spans working on the Taxi Ride in Australia (age 28) to when I sold my business in Ireland aged (42). In between I moved country twice, completed an MBA, got married, had a family and led two successful enterprises. This was a busy, productive and successful period. I had arrived in the adult world. I was independent and responsible. I could set goals and work effectively with others to achieve them. At one stage offered millions for my business, and with the benefit of hindsight, I should have taken it. As a friend of mine said to me later, “Ed you must have needed the lesson more than the money” and so it was.

As I reflect on my underlying meaning-making at the time, my perspective taking had expanded. I was no longer driven solely by my narrow self-interest although it was never completely absent either. I could stand back, to some extent, and resist the herd mentality of others. Equally I could see the strengths and limitations of my favourite models. My timeframe had also extended, past and future and I could increasingly see the consequences of my actions in time. My openness to feedback had similarly expanded, particularly in working with others towards achieving a goal. My use of power was also shared but never too far from my reach.

Transition

Internal process 1 – the push that comes from a negative association with the current stage. In the transformation from Achiever to Individualist, I was to experience each of the “heightened feelings of repetitiveness, irritability, constrained, emptiness, burnout, distraction, depression, angry outbursts, or existential enquiry” envisaged in the theory (Rooke & Torbert, 2005, p. 15). In fact, I recall saying to my wife Joyce that if I died, I wanted her to put on my gravestone, “Here lies Edward Kelly who wondered, was that it”? Was there not more to life than achievement and success I wondered? A first world problem indeed!

Internal process 2 – the pull that comes from a positive association with the next stage. I liked the money, the status, the acknowledgment of success, but there was something missing. Looking out to age 50 I asked myself, ‘what would I like to do and be in the next phase of my life? It was clear I didn’t want to be doing what I was doing now. It was less clear what I would be doing although it seemed to include being a part time lecturer and part time consultant, part time writer. This created a tension between where I was and where I wanted to be which in turn raised the question, ‘so what is holding you back’?

External process 1 – a change in role or responsibility that requires a wider range of capabilities. Sometime later I transferred my business to one of the younger members of the company who took it over and helped secure its future. I had come as far with the business as a I could. I couldn’t see how we were going to grow or worse even maintain it. We were in a market with no real sustainable competitive advantage. This was a salutary lesson in market dynamics. Time for me to let someone else have a go. He could not afford to buy the business from me though, and by then the business could not afford a big payout to me. The solution was that I would give the business to him and that the business would pay me back what I put in to the business over a few years. It worked. I got my headspace and a trickle of funds to keep us going. The business got a new leader to drive it forward. Ten years later the business continues to operate but the underlying lack of competitive advantage remains a feature.

External process 2 – a change in the external system that the individual is subject to. Soon after, I left my business and I started a PhD at my local University. In the process I left my car and suit behind, took up my bicycle and went to work in a very different environment. It took me a long time to adapt, much longer than I had expected. I thought the university was going to be a safe house for a brave soul like myself who in mid life was off in search of the meaning. The university had a different agenda. Suffering under its own strains it had a standard way of awarding its degrees, including a PhD, which didn’t work for me. Half way through I changed university and had to start again. I was better prepared for the second university but I struggled there as well. I think Whitehead was right when he talked about the “fatal unconnectedness of academia”. In my experience, universities are not a great place for independent thinking adults and no doubt many academics in these institutions would agree. Many of the academics I met had learned to game the system. I was no longer interested in doing that.

How did these internal and external factors work together? While the business had plateaued and I couldn’t see how we were going to grow it, my interests were also changing anyway. And so while I was outwardly aligned with the world in the sense of being independent and successful, I also felt this internal need to search for more meaning. As Thomas Merton had said, “what can we gain from sailing to the moon, if we are not able to cross the abyss that separates us from ourselves”. The next frontier for me was internal. I wanted to find out if there was more to life.

4. The Individualist Action-Logic

According to the theory, at the Individualist action-logic there is a noticeable separation as the self begins to explore the subjectivity behind objectivity. For some this can be experienced as a real existential crisis. In the process the self sees the relative and constructed nature of reality including one’s own (a fourth-person perspective). As the self turns inwards it has a beginning awareness of present time as well. Timeframe also expands out 5-10 years. The self now welcomes feedback as being necessary to self-knowledge and to uncover hidden aspects of own behaviour. Use of power is now balanced with earlier forms of Coercive, Diplomatic, Logistical and Systematic power. The self is drawn to adapt, explore and create new rules were appropriate. No one approach or use of power is preferred. Relativism rules Systematic effectiveness of any single system (Independent).

Plateau

I associate my meaning-making at The Individualist Action-Logic with that period in my forties where I consciously turned inwards. I always had a curious mind, but this was different. As I recall describing my state of mind to a friend, I said, “John I have realised that I have been a doer all my life. I now want to spend more of my life as a thinker” to which he replied “and if you are lucky Ed, you will spend some of your life just being”. (Ten years later I am beginning to understand what he meant). At the time however my conscious attention was to thinking and inquiry which coincided with my PhD.

As I reflect on my meaning-making at the time, and consider the four developmental depth questions, I can see how I attracted I was to multiple perspectives on almost everything. I also wanted to know the underlying assumptions that I and others were making and how they influenced our behavior-in-action. Could I catch myself in the act of doing? My timeframe also expanded, past and future. I also reflected on what present time meant. Also, as my perspective taking expanded so did my openness to feedback from myself and others. Curiously though my use of power was less effective. I had lost the confidence and clarity of mind of the Achiever. Now being able to see so many different perspectives I often found it difficult to choose any one, all of which is consistent with a centre-of-gravity at the Individualist action-logic.

Transition

Internal process 1 – the push that comes from a negative association with the current stage. The loss of faith with the Individualistic stage came from the endless circling of ideas and perspectives. There seemed to be no order or priority to them. While this was an important reflective period in my life it began to feel quite narcissistic.

Internal process 2 – the pull that comes from a positive association with the next stage. I felt a strong pull to be more involved again. I had done my 40 days and 40 nights and now wanted to get back in the thick of things.

External process 1 – a change in role or responsibility that requires a wider range of capabilities. In 2006, I changed from working alone on my PhD at my local university in Dublin to engaging full-time in a transformative on-line course on integral theory at John F. Kennedy University in California. This connected me into a whole new community who challenged me to think in ways that I wasn’t used to.

External process 2 – a change in the external system that the individual is subject to. We also changed location from living in the centre of the city of Dublin to living on the west coast in France. Not only did we leave our home and our community though, we also renovated an old house, in a new community and in a new language.

How did these internal and external factors work together? The Individualist action-logic stage was indeed transformative. Perhaps for the first time in my life I had the time to consider the big questions in life, ‘who am I, why am I here and what am I going to be for the rest of my life’? There came a point however where some resolution, even temporary, was required. This was the motivation I needed to move on. I also needed to a new way of earning a living.

5. The Strategist Action-Logic

At the Strategist action-logic the self returns reinvigorated with a new ‘post-objective-synthetic theory’ (an expanded fourth-person perspective). The self can now add an awareness of present time to thinking in durational time, past to future. Timeframe may also extend over 10-20 years. The self also invites feedback for self-actualisation. Reflecting a kind of double-loop feedback which may lead to a second-order “on the spot” change in overall strategy and mindset as well as behaviour. Power is directed outwards towards optimizing interaction of people and systems. Concerned with reframing and reinterpreting situations so that decisions support overall principle. Most valuable principles rule the relativism of any one system (Inter-independent).

Plateau

I associate my meaning-making at The Strategist Action-Logic with that period in my life where I started to apply the knowledge and learning that I had acquired during my self-inflicted exile. I had not only physically separated from others during this time (by moving to live in France) but also emotionally separated from friends and colleagues. I was now looking to re-connect. I was conscious however of how in Joseph Campbell’s Hero’s Journey, the hero can get killed on the way back. I wasn’t a hero but I was on the way back and I wondered, how can I get back in the game without being killed?

I reminded myself that I had played this game before and now just needed to find a new position to play in. I felt I had something new and interesting to offer on adult development but wasn’t sure where to place it. My awareness of time was now both long and short as well as appreciating the ‘no time’ in present time. I was open to multiple sources of feedback, from myself, from others and from the world at large. My use of power had also changed. Whereas before I had always backed myself, I no longer felt the urge to be in charge. I was happy to explore sharing the platform with others and sense our Inter-Independence.

Transition

Internal process 1 – the push that comes from a negative association with the current stage. My internal motivation to change arose from experiencing the limitations of the theories and concepts that I had become so attached to. Was I suffering from “man with a hammer syndrome” I wondered? To a man with a hammer everything looks like a nail. I found myself looking at everything from an integral and developmental perspective. Was this getting in the way of me seeing what was actually arising?

Internal process 2 – the pull that comes from a positive association with the next stage. The pull came from wanting to operate in a more fluid way. What would it be like to turn up and be present to what was arising free from all theories and concepts? This seemed a possibility at the Alchemist action-logic stage of development

External process 1 – a change in role or responsibility that requires a wider range of capabilities. My External motivation to change came from a practical need to earn a living. We are six people and we need a corresponding amount of resources to support our lifestyle. The question now was, ‘what could I do to attract sufficient resources to meet our family needs while also doing something that was authentic for me’?

External process 2 – a change in the external system that the individual is subject to. The major change that occurred was that I left the unfamiliar territory of academia and returned to the more familiar territory of the market place. I was now back where I started and hopefully seeing it through new eyes. Was this journey TS Eliot spoke of? “The end of all our exploring will be to arrive where we started and know the place for the first time”?

How did these internal and external factors work together? The practical need to find a way of earning a living is very real. In this respect my current needs are aligned with most people I come into contact with in organisational life. Internally though I feel I am serving something else. As William Blake put it, “If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern.” I not only want to know and understand more, but I want to experience it and having done that to share it with others who might be interested.

 6. The Alchemist Action-Logic

At the Alchemist action-logic the self begins to see the limitations of all representational maps, including maps of development such as this one. The construction of the ego and its influences over one’s life becomes more transparent and is seen as a limitation to further growth (a fifth-nth-person perspective). ‘Knowing’ is experienced in the more direct sense of experience. The self can now also experience a three dimensional awareness of time (durational time, non-durational present time and seeing oneself living in the present among others intentionally influencing one anothers’ futures). Time-frame may extend over 100 years. The self views feedback as a natural part of living systems. Open to a kind of Triple-loop feedback, which can lead to a third-order “on the spot” change in overall vision, as well as behaviour and strategy. This can also dissolve into a sense of connectedness to a ‘whole’ (Starr & Torbert, 2005). The self may also practice a type of mutually-transforming power which looks to create transformational opportunities for self and others. Deep processes and inter-systemic evolution rule earlier principles (inter-independent).

Plateau

I associate my meaning-making at The Alchemist Action-Logic with where I think I am right now, albeit not all of the time. Wittgenstein said, “when you get to the top of the ladder, kick it away”. I feel like kicking away the ladder as my attention is drawn to the very nature of things as they are rather than to my personal stage of development within them. I am fascinated by questions of beingness and whether it is possible to live free from my constructed nature. The willingness to consider multiple perspectives hasn’t changed, just my attachment to them. My awareness of time includes me actively thinking about co-creating my own future. My openness to feedback has also tuned me into my own hubris and the presumption that I can be of help to anyone. Thoreau rings in my ears, “if I knew a man was coming to my house with the express intention of doing me good, I should run a mile”. My use of power also feels less relevant as I no longer seek out power for itself preferring to be present to what is arising and with whoever it is with.

What is my work now I ask myself? This is the question that keeps me awake at night. When I worked at the Bank my role was clear. When I ran the Taxi Ride project the goal was clear. When I had my own business the objective was clear; sell more phones. When I did my PhD the dissertation was the main output. In each case there were signpost telling me what to do. That’s no longer the case. I want to be a philosopher, but not an ivory tower philosopher, a practical philosopher who can ask the questions, challenge underlying assumptions and facilitate deeper levels of enquiry. Breaking up the soil allows new activity to grow. I enjoy doing this in a business environment as I know the language, understand the rules, appreciate the subtleties. In the process, I can help leaders improve their leadership by focusing on their development and I can help them with their development by encouraging their self-inquiry. “He who knows others is wise: he who knows himself is enlightened” said Lao Tze. What would it be like to have wise leaders, even enlightened leaders? Is it too much to shoot for? If it’s going to happen the development must come first.

Discussion.

To sum up, completing a Developmental Autobiography has helped me see; (a) my underlying internal meaning-making has changed and developed over my adult life and has directly influenced what my attention was drawn to and what actions I took ,(b) while both internal and external factors have impacted my transition from one stage of development to the next, the internal factors were nearly always more important, (c) that not all transformations were equally important; the really significant transitions were from the Diplomat to Achiever and from the Achiever to the Strategist, (d) in my case, and as the theory would predict, my age and stage of development are related, (e) again, as the theory would predict, my stages of development follow the predicted order of development in the theory, and finally (f) compared to other measures of development, such as the LDF, GLP and SCTi, a Developmental Autobiography is both a measure of development as well as a developmental practice.

This last point is important. The very act of completing a Developmental Autobiography is a developmental exercise. It is not really a test. Nor is it an answer to the question, what stage of development am I at, and yet the process of completing a Developmental Autobiography enables you to explore what platform you currently view the world from. In addition, it gives you a new perspective on old experiences that may continue to cast their shadows to to-day. Through this process of self-examination you may get to see the extent to which your nature is constructed. From this you may find yourself asking, ‘if my nature was constructed in the past, and it has changed and developed over time, how is it being constructed now’? This brings you right up to date with yourself in the present.

The process of development however is tricky. It can be lonely and painful and full of all those things we don’t want to experience; dis-comfort, dis-ease, in-security, not knowing. And yet we also sense that there is no change without discomfort. As John Harrison says, “until the discomfort of where you are is greater than the fear of where you need to be, no change will occur”. Aldous Huxley captures this well in The Doors of Perception when he says:

“The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less sure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable mystery which it tries, forever vainly, to comprehend”.

A Developmental Autobiography also takes time to complete although I now see it as a selfless act, one that not only benefits you but hopefully others as well. You can’t complete a fifteen minute on-line survey of your development though. You have to do the work of inquiring into yourself. No-body else can tell you who you are and how you have developed. Better that you explore your own stages of development. Even then it doesn’t really matter whether your underlying meaning-making fits into one stage or another as we are just using a ‘psychological lens’ on development. What is more important is that you start the inquiry process. A Developmental Autobiography is there to help you. Where it goes from there is no one else’s business.

Also, there is no guarantee that the effort will be worth it. As Huxley says, you may be wiser, but less sure, happier but less self-satisfied. Each new stage presents its own opportunities and challenges. A change in your external environment may cause an internal change in your development, which can reveal other aspects of yourself that you have happily forgotten or are not that interested in exploring. People often say to me, ‘I don’t want to start looking in because I am afraid of what I will find’. They know there is stuff grumbling away, but as long as it is chronic rather acute they can live with it. With a self-authored Developmental Autobiography you are however in charge. You dictate the pace of your own inquiry and that can feel quite empowering.

Epilogue

This completes this current series of articles on my adult developmental research. As mentioned in the introduction, I have used an Action Inquiry framework to explore my research in the first-, second- and third-person; ‘what are the third-person objective findings from the research’, ‘what are the second-person implications of the research for the field of leadership studies’ and ‘what first-person impact did the researcher have on me’? Of these, the second- and third-person voices are most often heard in academic research. The first-person voice is usually silent or dismissed lest it interferes with the objectivity of the findings. Yet as I review my own research I wonder how could that be? My ‘not so invisible hand’ was present at every stage: I chose the topic, I selected the data, I designed the method, I applied the theory, I interpreted the results, and all within the context of my personal and professional interest in adult development.

As reported in the first article, I took a random sample of 32 examples from across Buffett’s adult life and tracked the changes in his underlying meaning-making by looking at his ‘perspective taking, awareness of time, openness to feedback and use of power’ (the four developmental variables). From this I established the developmental depth in his actions and indexed it back to what it said in developmental theory. It was very clear just how much Buffett’s meaning-making had changed and developed over his life. In addition, I also looked at how other factors also influenced his actions: his nature (intelligence and temperament), his nurture (favourable background and education, early introduction to Ben Graham’s investment method, influence of significant others, etc.), available opportunity and circumstance (as Buffett acknowledges, “if I had been born in Bangledesh in 1930 instead of Omaha Nebraska, you would never have heard of me”). These and other factors are central to any understanding of Buffett’s life and success, but we already know this. What is new is our understanding of Buffett’s development and how it impacts his success, particularly as a leader.

In the second-article I looked at the second-person implications of the research for leadership studies. Talent, opportunity and circumstance go so far in explaining Buffett’s success as a leader – the missing ingredient is his development. It is difficult to read my research and not conclude that Buffett’s development impacted his leadership and the leadership culture he and Charlie Munger created at Berkshire. They talk for instance of ‘a seamless web of trust’ and how ‘love not fear’ drive their leadership culture at Berkshire, but these are not words you see anywhere in Buffett’s early approach. Nor do they have anything to do with his intelligence or temperament. These are topics of development. As I said earlier, Buffett may indeed have been hard-wired for success as an investor, but he was not hard-wired for success as a leader. Rather, while opportunity and circumstance played their part, he became a successful leader through his own intentional acts of learning and development. This is the message of hope for those of us who wish to improve our own leadership in whatever leadership role we find ourselves, as a parent, a teacher, a community worker or workplace manager. We cannot change our nature or nurture, and by and large our circumstances are beyond our control, we can play a part in our own our development which in turn impacts everything else.

Finally, in this third article I report on the first-person impact the research had on me and my development. How had I changed and developed over my adult life? And where am I now? Stepping back I now see an ‘Ed the Developmentalist’, if there is such a description, someone interested in shining a light on the developmental process for others. For instance the publishers of this article, Mark McCaslin and Russ Volckmann have asked me to write a book on Warren Buffett’s development and how it impacted his leadership and that is where I shall now turn my attention. This third article therefore represents a kind of closure for me because I now want to write in a different way. These three articles have been an important stepping stone though. If you find my current writing difficult you should try reading my thesis. Unbelievable. I now see how difficult it is for people to absorb abstract concepts such as action-logics. So, if I am going to write a more readable book, for a wider audience, I need to change the way I write. I need more story telling, more images and metaphors, less concepts and theories. So that is what I want to do now, tell the story of Buffett’s development and its impact on his leadership in a common sense sort of way that will allow others come to see why this might be relevant to them. So more to follow……

 Appendix 1

Table 3: Developmental Variables

Table 3: Developmental Variables

 About the Author

Edward J. Kelly (BA, MBA, Ph.D) is aged 53 and lives in Dublin Ireland. Over the years he has been an adventurer, a businessman and a researcher. As an adventurer, he entered the Guinness Book of Records in 1990 having organised and participated in the longest most expensive taxi ride in history from London to Sydney. As a businessman he founded and managed his own company in the telecoms sector and as a researcher (last eight years) he has explored various approaches to leadership development and completed a PhD on one of the world’s most successful investors and business leaders, Warren Buffett. He now works as a facilitator helping individuals, teams and organisations transform themselves, their networks and their businesses.

The post 8/15 – A Developmental Autobiography: Plateaus and Transitions in My Development as an Adult appeared first on Integral Leadership Review.

8/15 — Global Integral Competence for Cosmopolitan Communication

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Kazuma Matoba

1.  Communication: The Issue

Kazuma Matoba

Kazuma Matoba

At the beginning of this third millennium AD, the world has achieved remarkable developments in global and instantaneous communication. Yet, in spite of these achievements, terrible human issues still persist due in large part to the darker side of cultural and individual diversity. In some way, these issues are always concerned with managing personal relationships and communication. Thus, all our individual and social problems share one common challenge: To effectively communicate and understand each other through words and nonverbals and to creatively explore and develop new (or redefine old) solutions to our problems; most of which we construct or co-construct ourselves.

Pearce (1989) proposes a stage model of the evolution of communication in a multicultural society. According to this model, the form of communication in the social evolutionary process develops itself over four levels: (a) “monocultural communication”; (b) “ethnocentric communication”; (c) “modernistic communication”; (d) “cosmopolitan communication”. The human being should shift forward (and upward) by moving into the fourth phase: cosmopolitan communication. This kind of communication requires the development of a new level of awareness – global integral competence – which incorporates a more complete human and societal dimension of experience.

In this paper I will discuss about the paradigm shift of communication science by applying the Integral All Quadrants, All Levels (AQAL) map dealing with the following questions:

  • How shall our communication in the future – cosmopolitan communication – be?
  • How can communicative competence be developed in order to make “cosmopolitan communication” possible?

2.  Evolutional Process of Communication

Pearce (1989) assumes that communication is the primary social process and that we create and recreate our realities, cultures, and identities through communication. He argues that “ways of being human” both grow out of and create their own “forms of communication” and “the relationship between forms of communication and ways of being human is similarly co-evolutionary” (1989:95). By “ways of being human” he means the evolutional process of social and cultural change through experiencing variously changing facts, values, relevancies, and affordances.

The communicators focus on the extent to which they treat each other as similar or different and whether their acculturation attitudes are open to being integrated. Treating others as similar means they consider these others to be part of their group and are judged by their own group’s standards. Treating them as different means realizing they are part of a different group and that they have different criteria for making judgments. Being open to developing a positive attitude and striving toward integration as a mutual and reciprocal form of acculturation is crucial in Pearce’s (1989) understanding of communication. Such an understanding implies furthermore being open to new and different stories, assumptions and ways of making sense of and creating meaning in the world. Conversely, those who are closed to developing such an attitude will not risk being influenced by others’ stories or assumptions. Pearce combines these points and makes them into criteria for a taxonomy of four forms of communication (monocultural, ethnocentric, modernistic and cosmopolitan).

Table 1: Forms of communication: Acculturation Attitudes and How Others are Treated  (based on Grimes & Richard 2002:12)

Table 1: Forms of communication: Acculturation Attitudes and How Others are Treated (based on Grimes & Richard 2002:12)

Monocultural Communication

This communication posits that everyone is treated as similar because there is no distinction between one’s own group and other groups. It refers to a culture that has neither contact with nor information about groups outside its own. From the perspective that everyone is essentially similar or the same, “they would see disagreement as a lack of training or common sense” (Brown, 2005:50).

Ethnocentric Communication

Ethnocentric communication, according to Pearce, depicts those of one’s own group as similar and those of other groups as different. Ethnocentric communicators can interact with members of their own group without discomfort because their assumptions are not challenged. They are not open to being integrated because they believe strongly that their ways are best. They usually consider—or better, tacitly assume with little or no reflection—their group as superior and other groups inferior. Consequently, ethnocentric communicators naturally see differences as disagreements and therefore as a confirmation of their own stories of ‘us’ versus ‘them’. It further follows logically that disagreement initiates a win/lose contest that motivates them to protect their resources. In ethnocentric communication members of the in-group value and understand their own members and feel superior to members of other groups. They limit, ignore, devalue or dismiss crucial aspects of others, the fact of which can easily lead to dysfunctional affective conflict and estrangement.

Modernistic Communication

Modernistic communicators treat everyone as different. Brown (2005:51) states that “modernist communicators or modernists do acknowledge the value of differences as differences, and they would respond with enthusiasm, especially if the difference represented something ‘new’ to them; at least until its ‘newness’ wears off”. Disagreements would be seen either as problems to be solved or as challenges to find syntheses between opposing views. Grimes & Richard (2002:15) point out that modernistic communicators “do not feel strongly connected to any particular group”. Such a lack of connectedness often results in acculturation attitudes that are very open to change and to paths toward new forms of integration.

Cosmopolitan Communication

In this communication form everyone is treated as both similar and different. Here ‘everyone’ means both those who are considered a part of the inside group and those who are not. The cosmopolitan communicator recognizes others both as different and similar. Others are different in that they have their own worldviews and resources for dealing with the world. One can appreciate the differences and judge others by their own standards; “‘different’ is not assumed to mean inferior, and important group differences are not glossed over” (Grimes & Richard, 2002:16). Others are similar in that their focus and habits of attention provide similar functions for them as ours do for us.

Brown (2005:51) argues that disagreement through difference can be seen as positive because cosmopolitan communicators “would see disagreement as an opportunity for learning of different reality, and would interpret them as resources as long as they did not completely block coordination”. Being conscious of and ready to appreciate both aspects – the differences and similarities between and among individuals – makes communicators “more open to all perspectives and less likely to cling stubbornly to their own” (ibid. 19). As a consequence, this “both/and” appreciation can more easily facilitate genuine integration.

3.  Cosmopolitan Communication as Design Communication

Cosmopolitan communication encompasses a most sophisticated taxonomy of communication forms, and may be regarded as sustainable and continuous process of “design communication.” Design communication is a form of communication that enables humans to transcend existing systems through communicative and emancipatory action (cf. Jenlink (2008:3)). Design communication is therefore based on the social constructionist process through which humans construct and reconstruct their social worlds through social interaction. In this light, communication is a process of making and doing. Our social worlds are expressed in conversations and these conversations, in turn, construct or reconstruct our social worlds. Each individual action and utterance is both a response to the acts that preceded it and a condition for the acts that will follow it. In a string of multiple actions by people engaged in conversation, a pattern of interaction emerges. With practice and repetition, a kind of logic or grammar can follow that guides the communicators in determining what to do and how to act.

Cosmopolitan communication as sustainable continuous process of design communication has four essential aspects: (1) persons-in-conversation, (2) energy-in-conversation, and (3) communication channel for information energy. After an explanation of these aspects a new definition of cosmopolitan communication is introduced.

(1) Persons-in-conversation

The fundamental assumption for the “Coordinated Management of Meaning” (CMM) theory by Pearce (1989) is that the quality of our personal lives and of our social worlds is directly related to the quality of communication in which we engage, because conversations among people are the basic material that forms the social universe. The theory of CMM starts with the premise that persons-in-conversation co-construct their own social realities, and are simultaneously shaped by the worlds they create. Communicators literally create their relationship whereas the mode and manner that persons-in-conversation adopt plays a considerable role in the social construction process.

(2) Energy-in-conversation

Social realities can be constructed not only through persons-in-conversation but also through energy-in-conversation. Energy is a construct that scholars in organizational theory use but seldom define. Quinn & Dutton (2005:43) report that energy-in-conversation is (1) a person’s energy level, which that person interprets automatically as a reflection of how desirable a situation is; (2) a person’s interpretation of a conversational partner’s energy from his or her expressive gestures; and (3) a feeling of being eager to act and capable of acting, which affects how much effort a person will invest into the conversation and into subsequent, related activities.

Linguistics and communication science are not much interested in “energy-in-conversation”, although the basic philosophical discussion has been done sufficiently in the speech act theory. This theory goes back to J. L. Austin´s development of performative utterances and his theory of locutionary (the direct performance of an utterance), illocutionary (the conventional consequences), and perlocutionary (psychological consequences) acts.Austin (1962) argues that a perlocutionary act is a speech act, as viewed at the level of its psychological consequences, such as persuading, convincing, scaring, enlightening, inspiring, or otherwise getting someone to do or realize something by an illocutionary act. For example, if someone shouts ‘fire’ and by that act causes people to exit a building that they believe to be on fire, they have performed the perlocutionary act of convincing other people to exit the building. Austin uses the notion of “illocutionary and perlocutionary forces,” which he did not define clearly. Some followers of Austin view illocutionary force as the property of an utterance to be made with the intention to perform a certain illocutionary act. According Bach & Harnish (1979), the addressee must have heard and understood that the speaker intends to make the addressee to do something in order for the utterance to have illocutionary force. If the speaker utters with an illocutionary force and the addressee is brought to perform something, then this performance has been done with a perlocutionary force. If we focus just on an aspect of meaning of certain utterances as illocutionary force, then it appears that the (intended) ‘force’ of the utterances is not quite obvious and sometimes we can not understand the real intended force by the speaker completely.

What is force? We should first make a distinction between meaning and information. Meaning is inherent in the intention of the source and information is the symbolic “form” of the meaning as it is conveyed by the carrier (energy). This energy may be not physical energy because information seems to bypass the usual space-time-energy mechanisms. Information theory shows that the entropy of a system decreases as the information increases. This suggests some kind of non-physical or “subtle energy” carrier, or, as Manzelli (2005) proposes, “information energy”. Anyway, we need to see a new aspect of illocutionary and perlocutionary force as a matter of energy that can bring out performances and construct social reality.

(3) Communication channel for information energy

David Bohm, in his book “Wholeness and the implicate order“ (1980), proposed a new model of reality in which “every element (…) contains enfolded within itself the totality of the universe”. His concept of totality includes both matter and mind and explains an enfoldment of thought. Our individual consciousness is an enfoldment of many thoughts and emotions over time, creating implicate patterns or relationships. Language is an enfoldment of symbols and meanings that create an implicate order. As individuals engage in communicative interactions, the meaning implicate in language is unfolded in the communicative field between them through the discursive interactions. Jenlink (2008:15) argues that “as meaning unfolds through communication, the implicate nature of meaning is made explicate, creating opportunity for the participants to generate common meaning through sharing.“ Such sharing, as a multi-faceted process, looks well beyond conventional ideas of conversational exchange. “Dialogue“ proposed by Bohm (1996) as sharing explores the manner in which thought is generated and sustained on a collective level, if “we can all suspend carrying out our impulses, suspend our assumptions, and look at them all“ (Bohm, 1980:33). “Suspension“, which is for Bohm a mode of awareness critical to the development of dialogue, means that a participant for the moment neither accepts nor rejects her/his beliefs, opinions and emotions as reality. It means rather that she/he observes that she/he is experiencing beliefs, opinions and emotions and suspends judgment on them in order to examine the ways they shape her/his perspective and ability to experience and respond to others in dialogue.

For the successful suspension, a receiver should catch the information energy from a sender and resonate with it. The information enfolded in the sender´s messages conveyed by information energy can be unfolded through communicative relationships between the sender and receiver, but the receiver can not receive all information because not all communication channels are sufficiently developed. The visual and auditory communication channels as main communicative sensation are well developed for catching visual and auditory information, but psychological and neural physiological proprioception is less developed as a sensational channel for receiving information energy.

In physiology, the term proprioception refers to the capacity of the body to have self-awareness of its own movements. Bohm introduced the term “proprioception of thought” to refer to the possibility for thought to become aware of its own movements as well through direct perception. The proprioceptive communication channel refers to information received through body phenomena such as feelings, pain, pressure, tension, and temperature (Dennehy, 1989).

The other two communication channels Mindell (1985) mentions are the “relationship channel” and the “world channel”. The relationship channel includes information received through relationship or lack of relationship. The world channel includes perception from the outside world such as job, money, family, world events, and the universe. Mindell (1985) associates the visual and the auditory channels with the mind. The proprioceptive channels he associates with the body, and the relationship and world channels are associated with the universe or the environment.

(4) Redefinition: cosmopolitan communication

In the time of globalization in which modernistic communication has been promoted and appreciated, communicators using this mode may not be able to communicate well with all of the different members in their societies. This lack of ability can fail to maximize the positive potential of differences and therefore also fail to create something new from implicit tensions involved. The next evolutionary stage of communication, cosmopolitan communication, should contribute to a long-term process of unifying diversity during which all differences are recognized, acknowledged and appreciated as inevitable parts of the whole. Matoba (2011:163) argues that “a diverse individual feels confident that her/his own cognitive diversity can mature only if it is linked with the cognitive diversity of the other”. The process of jointly constructing meaning is nourished by the acceptance of, in Gergen‘s words, “relational responsibility” (1999:156).

Considering all of the above features from (1) to (3), cosmopolitan communication can be redefined as follows:

“Cosmopolitan communication is a form of persons-in-conversation and energy-in-conversation which can create a social reality with unified diversity and relational responsibility by resonating and synchronizing with information energy between communicators through all communication channels.”

 4.   Global Integral Competence

To promote “cosmopolitan communication” as simply another form of intercultural competence is not sufficient because this concept traditionally considers just a small, predominantly cognitive subset of the whole spectrum of human life, social development, and international exchange. We must instead develop a new level of competence that covers all dimensions of human communication: intra-, inter- and transpersonal communication. Only then will we have communication that can truly be called “cosmopolitan.”

4.1.    AQAL map and three dimensions of communication

The three types of communication just described – intra-, inter- and transpersonal communication – can be redefined and described based upon the AQAL map.

  1. Intra-personal communication: communication with self

— Communication with body/brain

The body is constantly sending out signals that can tell us a great deal about ourselves if we learn and understand them. Although much is yet to be learned about how we can control bodily functions, biofeedback is being used to help people decrease tension and anxiety, to increase or decrease particular brain waves, to cure migraine headaches and other bodily ills.

— Communication with mind/soul

Intra-personal communication limits itself to communication within the individual. It is communication that takes place within the individual when she/he is communicating with others, or simply when she/he is alone and thinking to her-/himself. When a person says to her-/himself, “way to go,” she/he is engaging in intra-personal communication. The practice of intra-personal communication is critical to helping us develop not only our sense of self but also help us identify how to communicate with others. Our value of ourselves determines how we communicate with others so it is important to assess our self-concept.

2.  Inter-personal communication: communication with others

Communication exists on a continuum from impersonal to interpersonal. Much of our communication involves no personal interaction. We acknowledge each other as people, but we don’t engage in intimate talk. Buber (1958) says that this continuum exists at levels: I-It, I-you, and I-Thou.

— I-It communication: in this relationship we treat other very impersonally, almost as objects. We simply interact because we need to but do not see individuals as human beings.

— I-You Communication: This is the second level according to Buber. People acknowledge one another as more than objects, but they don’t fully engage each other as unique individuals. Casual friends, work associates, and distant family members typically engage in I-You communication.

— I-Thou Communication: Buber regarded this as the highest form of human dialogue because each person affirms the other as cherished and unique. When we interact on an I-Thou level, we meet others in their wholeness and individuality instead of dealing with them as an entity. Buber believes it is at this level we truly hold human relationships. At this level we are genuine about ourselves.

3.  Trans-personal communication: communication with systems

The ability of a person to establish and maintain contact with her/his inner core is called trans-personal communication (Weinhold & Elliott, 1979:114). At our core there is an awareness of our unity with all other people and a profound sense of connectedness with everything in our universe. Transpersonal communication is possible by being aware of explicate and implicate systems around us.

— Communication with explicate systems

We are living in many systems like groups/families, nation/state, societies/organizations, and ecosystems. These systems are social “holons”, containing both a whole and a part of a larger system. This social holon does not possess a dominant monad; it possesses only a definable “we-ness”, as it is a collective made up of individual holons. In addition, rather than possessing discrete agency, a social holon possesses what is defined as nexus agency. By being aware of explicate systems we can know about how to liberate and unfold our potential in the system.

— Communication with implicate systems

We are living also in implicate systems that are invisible and cannot be recognized by our five senses. This implicate system is ruled by an “implicate order” as proposed and defined by David Bohm. According to Bohm’s theory, implicate and explicate orders are characterized by their spatial and temporal characteristics. In the enfolded [or implicate] order, space and time are no longer the dominant factors determining the relationships of dependence or independence of different elements. Rather, an entirely different sort of basic connection of elements is possible, from which our ordinary notions of space and time, along with those of separately existent material particles, are abstracted as forms derived from the deeper order. These ordinary notions in fact appear in what is called the “explicate” or “unfolded” order, which is a special and distinguished form contained within the general totality of all the implicate orders (Bohm 1980, p. xv).

Effective intra-personal communication enables us to establish contact with and utilize our inner thoughts, feelings, experiences and energies for developing of energy-in-conversation. Effective inter-personal communication helps build an atmosphere of trust and connectedness with other people for developing of persons-in-conversation. Trans-personal communication rests upon the foundation of effective intra-personal and inter-personal communication to bring us to an expanded contact with the full range of human experiences in ourself and others (Weinhold & Elliott, 1979). The integration of these three types of communication involves the use of skills and understanding to help us become aware of our essential unity and connectedness with all life energy for creating of social reality with unified diversity and relational responsibility.

This integration of these three dimensions of communication needs a mature competence that I call “global integral competence (GIC)”. GIC is the set of skills, knowledge, attitudes, consciousness, and coherence with which a growing group of people engages the world. GIC tries to understand and integrate all perspectives that emerged in human history, and value the systems that we have created over the ages to cope with the challenges of our species.

Figure 1. Intra-, inter- and trans-personal communication in AQAL map

Figure 1. Intra-, inter- and trans-personal communication in AQAL map

4.2.    Training Methods

Through the theoretical combination of the three types of communication discussed earlier with integral theory, we can create a more clear approach for cosmopolitan communication. We can draw upon resources from all four quadrants to coordinate action (coordination) and manage meaning (coherence) through intra- and inter-personal communication, and also be connected to each other by sensing and accepting implicate systems around us through trans-personal communication. Training methods for developing global integral competence for cosmopolitan communication should consider all aspects of communication: intra-, inter- and transpersonal communication. They should also be based upon universal values and worldview of human realities beyond cultural diversity, not simply rooted in a particular culture of origin, as are many of today’s “euro-centric” methods. “Transparent communication” and “transformative dialogue” are two examples of such approaches.

Transparent Communication

Transparent Communication developed by Thomas Hübl (2009a, 2009b, 2011) enables us to “access a more extensive level of information in our lives” and to “move beyond the interpretation (understanding) of humans as objects in the physical world and thus experience humans from within” (2009b). This method helps us to “acknowledge the true cause of many conflicts, looking beyond the symptoms to the root of the problem” (ibid). The aim of this method is to establish a new WE-culture by “achieving a high degree of interpersonal clarity, supporting our authentic expression, not to mention an expansion of the collective intelligence”.

Transparent communication consists of various training approaches to develop our intra-, inter- and trans-personal communication competence for “higher and more transcendent layers of consciousness” (Hübl, 2011:8). The following are representative training approaches:

  • Feedback: a training to perceive and share everything that comes up within us in an encounter with other people.
  • Body awareness: a training to get to a deeper sensation of body.
  • Looking into different parts of life: a training to perceive information about the life of the person in her/his energetic field.
  • The screen of clairvoyance: a training to strengthen “inner screen” reflecting messages and visions which originate in layers of our consciousness located below the surface of regular mind consciousness.
  • Reading: a psychic training to find answers for all those who are, at present, not yet able to see their lives clearly.

Transformative Dialogue

Matoba (2002, 2011), applying the ideas of Bohm, reports the dialogue process of transformative dialogue works best in the beginning with twenty to forty people seated facing one another in a circle. At least one or two experienced facilitators are essential. The aim of the transformative dialogue is to slow down the communication, to develop mutual trust and to build up the collective field (container). Each participant who wants to respond to what the last speakers have said takes the stone from the center of the circle and begins to speak (or remain silent). When the participant with the stone is finished, she/he puts the stone back in the middle. In this way the transformative dialogue goes on for about 90 or 120 minutes without an agenda or any special subject for discussion. Sometimes a long silence occurs. Matoba (2011:159) recognizes a basic developmental sequence that the transformative dialogue follows: (I) Stage 1: First culture in ethnocentric communication focusing on the self (I-It), (II) Stage 2: Second culture in modernistic communication focusing on the other (I-You), (III) Stage 3: Third culture in cosmopolitan communication focusing on connection (I-Thou).

5.  Summary and suggestions for future´s research

Karl Popper proposed the rebuilding of the Tower of Babel in his socio-political project, which is also the title of one of his major works, “The Open Society and its Enemies.”

“It is often asserted that discussion is only possible between people who have a common language and accept common basic assumptions. I think that this is a mistake. All that is needed is a readiness to learn from one‘s partner in the discussion, which includes a genuine wish to understand what he intends to say. If this readiness is there, the discussion will be the more fruitful the more the partners‘ backgrounds differ. Thus the value of a discussion depends largely upon the variety of the competing views. Had there been no Tower of Babel, we should invent it.”

Popper (1963, 1994:158)

Borrowing on Popper‘s ideas, this paper focuses on the building of a new, (and for God‘s sake, less grandiose) Tower of Babel, so designed that cosmopolitan communication can be attained through global integral competence. Cosmopolitan communication is more about a human project than a Holy mission for rebuilding the Tower; it is about a very human, imperfect construction of design communication. The project needs a conceptual approach for establishing a foundation of the building and a precise blueprint which provides a practical guide for the construction work. This approach conforms to the integral theory of Ken Wilber and the theoretical assumptions of social construction of Barnet Pearce, who formulates his own dialogical perspective as a means of coordinating our behavior to build more adequate interpersonal relationships. This approach can be implemented by a blueprint which consists of three areas – persons-in-conversation, energy-in-conversation, and communication channel for information energy.

The first step of this project was set in a forum of the Society for Intercultural Education, Training and Research (SIETAR) titled “Global Integral Competence: mind, culture, brain and system” held in September 2012 in Berlin. The organizer of this forum declared that a new platform for research and education of cosmopolitan communication would be offered continuously until 2050. The second step of this project is an intensive discussion about a possible application of cosmopolitan communication in the research and education field of medical communication. There, medical staffs are dialogue facilitators for clients in their self-regulation and should be in resonance with clients so that they can recognize new communicative constructed situations as coherent. In this dialogical situation, a “non-verbal transpersonal holistic psychosomatic communication” (cf. Bedričić et. al, 2011) takes place and new values are created. The result of the research with this hypothesis will be presented in February/March 2014 in Bonn/Germany.

References

Austin, J. (1962): How To Do Things with Words. Oxford: Oxford University Press.
Bach, K. & R. M. Harnish (1979): Linguistic Communication and Speech Acts, Cambridge, Mass.: MIT Press.
Bedričić, Stokić, Milosavljević, Milovanović, Ostojić, Raković, Sovilj, and Maksimović (2011): Psycho-physiological correlates of non-verbal transpersonal holistic psychosomatic communication. Verbal Communication Quality Interdisciplinary Research I, S. Jovičić, M. Subotić (eds), LAAC & IEPSP, Belgrade.
Bohm, D. (1980): Wholeness and implicate order. London: Routledge.
––––––(1996): On dialogue. London, New York: Routledge.
Brown, M. (2005): Corporate integrity: Rethinking organizational ethics and
leadership. Cambridge: Cambridge University Press.
Buber, M. (1958): I and thou. New York: Scribner.
Dennehy, V. (1989): Process Oriented Psychotherapy. Dissertation.
Gelber, K. (2002): Speaking Back: The Free Speech Versus Hate Speech Debate. John Benjamins, 2002
Gergen, K. (1999): “An invitation to relational responsibility“. In. S. McNamee, K. Gergen (eds.), Relational responsibility. ThousandOaks: Sage.
Grimes, D.S. & Richard, O. (2002): “Could communication form impact
organizations’ experience with diversity?” The Journal of Business
     Communication, 40(1), pp. 7-27.
Hübl, T. (2009a): Sharing the Presence: Wie Präsenz dein Leben transformiert. Bielefeld: Kamphausen Verlag.
––––––(2009b): http://www.thomashuebl.com/en/approach-methods/transparent-
communication.html
––––––(2011): Transparence. Berlin: Academy of Inner Science.
Jenlink, P. (2008): Design conversation. In. P. Jenlink & B. Banathy (eds.). Dialogue
as a collective means of design conversation. New York: Springer.
Manzelli, P. (2005): Information, knowledge, evolution. http://www.edscuola.it
/archivio/lre/science_of_information_energy.htm
Matoba, K. (2002): ―Dialogue process as communication training for multicultural
organizations‖. In. S. Bohnet-Joschko & D. Schiereck (eds.),Socially responsible
management: Impulses for good governance in a changing world. Marburg:
Metropolis.
–––––(2011): Transformative dialogue for third culture building: Integrated constructionist approach for managing diversity. Opladen: Budrich UniPress.
Mindell, A. (1985): River’s way: the process science of the dreambody: information
and channels in dream and bodywork, psychology and physics, Taoism and
alchemy. London: Routledge & Kegan Paul.
Pearce, W.B. (1989): Communication and the human condition. Carbondale,
Edwardsville: Southern Illinois University Press.
Popper, K. (1963, 1994): Public Opinion and Liberal Principles. In. In search of a
better world. London: Routledge.
Quinn, Ryan & Jane E. Dutton (2005): Coordination as energy-in-conversation.
Academy of Management Review. Vol 30. No. 1. P. 36-57.
Weinhold, B. & Elliot, L.C. (1979): “Transpersonal communication: How to establish
contact with yourself and others. London: Prentice-Hall.
Wilber, Ken (2006): Integral spirituality. Boston, London: Integral Books.

About the Author

Kazuma Matoba, PhD, teaches and researches at University of Federal Armed Force in Munich/Germany. His research focus is evolution of communication, global integral competence and diversity management. He studied linguistics at Sophia University in Tokyo and got PhD of communication science from University Duisburg in Germany. He is a founder and director of Institute for Global Integral Competence (www.ifgic.org) and authors of many publications.

 

The post 8/15 — Global Integral Competence for Cosmopolitan Communication appeared first on Integral Leadership Review.

8/15 — Evolution of the Telos Model and its Applications

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Arul Dev and Manoj Pavitran

Introduction

Manoj Pavitran

Manoj Pavitran

Arul Dev

Arul Dev

Telos, is a model of consciousness based on the Integral Yoga of Sri Aurobindo. Developed by Manoj Pavitran and Arul Dev, the first version of the model looked upon consciousness as having seven notes. While a detailed write up is available in the ILR article that was published in January 2011 (http://integralleadershipreview.com/325-telos-a-consciousness-based-perspective/), we give a brief summary below:

  • Key Note: The Spiritual is the transcendental satchidānanda beyond time and space that sustains the whole of creation and the Psychic is the involved satchidānanda in time and space leading the evolution on earth.
  • Mental Note: This has two parts – The Thinking and Dynamic mind, which is the mind of pure reason, philosophy and idea will; and the Externalizing mind that deals with precise communication, sense bound data and information.
  • Vital Note: This has three parts – The higher vital involved with emotions and affection, the central vital involved with power and passion; and the lower vital involved with sensory enjoyment and desire.
  • Physical Note: This is the stability and self-preservation of the physical body.

The purpose of this article is to map the evolution of the Telos model and its applications, over the last 3 years, post the first article in ILR. This is more a personal sharing as to how the Telos journey has evolved, in the eyes of Arul Dev and Manoj Pavitran. Hence we have used ‘we’ and ‘us’ as a style of writing this article from a personal perspective.

Telos Matrix Diagnostic Tool

We first developed a simple questionnaire with a set of 10 questions for each note of consciousness. This gave a brief snap shot of how developed one’s consciousness is across its seven notes in the spiritual, mind, vital and physical. However in reality all the notes intermingle with each other and create either harmony or cacophony. For example, the lower vital and the thinking-dynamic mind can intermingle. In a healthy option a sound principle or philosophy governs ones sensory pursuits of pleasure seeking. Or in a limiting option the excesses of the lower vital sensory desires can cloud the clarity of the thinking mind. To capture this rich interplay of the notes within themselves, we developed a diagnostic tool with 147 questions. Through carefully framed questions we captured the seven notes mapping into each of the other notes (7 x 7 = 49). We zoomed into three spheres of one’s life – work, family and self (7 x 7 x3 = 147).

Our first test of the Telos Matrix Diagnostic Tool was with a group of people called Chittasangha – a group of facilitators, trainers and change agents, interested in the evolution of consciousness. While the total number of active members was about 20, we ran the tool for a group of 12 people who were coming together for a retreat in January 2012. Once the filled up forms came in we did individual diagnosis for some of the members pre-retreat. During the retreat, we presented a collective diagnosis of the group consciousness. We shared which notes of consciousness were well developed and which needed more purification and development. We also interpreted how the individual patterns could interplay with others and shared what could be potential group high points and what could be potential conflict points. The diagnosis turned out to be very accurate.

We then tested the Telos Matrix diagnostic tool with many individuals for a period of one year. It yielded fantastic results. We could clearly see the healthy and limiting dimensions in participant’s consciousness. At the same time the tool was running into certain challenges. First it took people even one hour sometimes to fill the 147 questions as it almost covered the whole breadth of their life. There were equal questions on healthy and limiting aspects of consciousness covering the whole gamut of their life. Secondly some people got into mild ‘depression’ when they answered the limiting questions. As the questions were sharp it make them to see areas where they were not ready to see it yet. Some also felt that there were so much of untransformed issues within them. The third difficulty came in the interpretation. As facilitators we could see through their ‘shadows’. This put us in an awkward position as most often the clients were not ready to see their unconscious limitations, this nakedly. So while the diagnosis was very accurate, experientially it was resulting in problems with few clients who were not yet ready to see deeply within them.

Introduction of the Vital Mind

Based on an input from Dr. Devdas Menon, a faculty in IIT Madras, and who is also part of the Telos team, we realized that Vital Mind has to be integrated into the model. This is the mind involved in imagination, creativity and visualization in its healthy note. It can also be the part of the mind that comes under the influence of untransformed desires, making up false imaginations that can cloud reason. We introduced this Vital Mind into the Telos model and elaborated on the key words across all the notes. We renamed the ‘States of Consciousness’ as ‘Parts of Being’ to be more aligned to the terminology in Integral Yoga. We renamed the three parts of the mind as Pure Mind – the mind that deals with ideas, Vital Mind – the imaginative mind, and Physical Mind – the mind that deals with word, precision, data and information. To keep it more relatable to a secular audience we changed the Spiritual as Higher Self and Psychic as the Deeper Self. These gave consistent terminologies with Integral Yoga and at the same time it kept it very simple and accessible to people from different spiritual paths. A detailed map of the new version of Telos model is available in http://www.telos.org.in/telos-model.

Break-through of Delight as our Focus

In our ongoing deeper research and study into Integral Yoga we came across the realization that ‘Delight’ is behind the source and the sustenance of the whole of existence. We then reflected why we need to go after the limitations and pull them out, when many are largely unconscious about them. We said why not focus on the Delight.

The sun is the source of light, but its intensity is too much for our direct sight to bear. However if we go to the beach on a sunny day and take a swim we can actually catch the dance of the sun as it sparkles in the waves of the water. Similarly Delight, the nature of our Self is often hidden and its bliss is too intense to bear. However we can detect the presence of Delight in our mind, vital and body, if they are sufficiently purified and developed. If these delights are recognized, harnessed and offered back to the Universe it leads to a life of inner and outer abundance and fulfillment. Then increasingly there is joy in our actions, mastery in our works and longevity in our creations.

We then culled out the delights in each of the instrumental notes of consciousness, as shown below:

Parts of Being Delights
Pure Mind Clarity of Seeing andInsight in Ideas & Vision
Vital Mind Newness in thinking
Physical Mind Precision and Accuracy
Higher Vital Emotional Connection and Affection
Central Vital Dynamism and Power
Lower Vital Sensory enjoyment and Connection
Physical Stability of Conscious Habits and Health

Application of the Delight focus in Telos

We now chose to refocus our Telos work around Delights. First we applied it in our own lives and with a small group of students who had attended our Telos work from IIT Madras. We shifted our focus into identification of delights, holding them and letting them flow through us. To access delights we certainly needed to purify and develop our mind, vital and physical, but we started doing it in the context of Delights.

Next came the third ‘Self Awareness’ course in IIT Madras in which we teach the Telos model as one of the course contents. In the four-month semester course we kept the whole focus around Delight and Inspiration. We gave two long assignments, of one month duration each, for students to actually collect the delights that occur in their lives and note it down every-day in a pocket book. We then guided them to infer what their core inspirations in their life are. Many experienced breakthroughs. Personally we were convinced that we were on the tip of something precious that is only beginning to unfold.

We then formed a small group in IIT Madras, consisting of some students who wanted to dive deeper. We decided to build a diagnostic tool keeping Delight as the focus.

Emerging new projects

The first emerging project is the Telos experiential labs. In the last six months we started doing two-day experiential labs based on the Delight work in Telos. We have completed three labs and it has been a breakthrough for participants to connect to the ancient Indian Wisdom of delights in a very practical modern context. For these labs we had an insight that we could drop these labels for the parts of being and cull out the corresponding inner processes for each. This way we felt we could keep the labs more experiential – where the focus is not so much on the labels, but a direct observation of our inner processes and how to bring delight into them. The Telos labs done with this insight were a breakthrough. In the labs we set up processes for people to access each inner process within them and harness the delight. Thus we attempt change in the here-and-now space of the lab.

We share below the inner processes and the corresponding delights that need to be harvested in each:

Part of Being Inner Process Delights Invoked
Higher Self Transcendent Vastness SilenceInspiration
Deeper Self Yearning ResonanceSurrender
Pure Mind Idea ClaritySynthesis
Vital Mind Image Conscious formationNewness
Physical Mind Word Conscious expressionPrecision
Higher Vital Emotion Inclusive connectionGiving
Central Vital Power DynamismStrength
Lower Vital Sensations BeautyNourishment
Physical Body Conscious habitHealth

The second project emerging is a pilot research towards building a Telos diagnostic tool centered on delights. For a period of one month a group of six of us, have been recording our delights experienced during the day, in a simple Google sheet. We are finding that by doing this simple activity together it is helping us to:

a)      Keep our focus on delights in our life and thus make it grow.

b)      Be inspired by others delights and experiment with them in our lives

A sample list of the kind of delights that emerged from the above pilot project is included below:

Parts of Being Physical Lower Vital Central Vital Higher Vital Physical Mind Vital Mind Pure Mind Self Total
Name 1 5 1 1 6 2 15
Name 2 2 6 10 12 4 1 9 12 56
Name 3 1 2 1 1 5
Name 4 3 2 2 2 2 2 2 15
Name 5 2 2 1 15 3 3 4 30
Name 6 1 3 2 2 1 9
Total 14 14 14 39 8 6 18 17 130

A sample of the actual delights experienced by the participants is shared below:

Higher and Deeper SelfSilenceInspirationResonanceSurrender
  • Every day I am reading – Hymns to a mystic fire, a treasure house by Sri Aurobindo on the Vedas. I understand some 25% of it but something is delightful by just the reading.
  • I have a bookmark which (I keep in my office table) has Mother’s quote. It brings light whenever I falter. The quote says – “There is nothing but Him. This is what we should repeat to ourselves from morning to evening and from evening to morning, because we forget it at each moment.   There is only Him.   There is nothing but Him – He alone exists, there is no existence without Him, there is only Him!”
  • Watching flowing water has a gentle effect on our senses and can be a deeply meditative experience. I sat beside a student on the banks of the water, watching the fishes gentling moving around; and the water gently rippling by the gentle breeze. A few minutes of sitting beside the student who was meditating on this, pulled me into a meditative state. There is a role of water in our lives. The sound of water is also subtle meditation.
  • When we forget our lover we are troubled and our lover troubles us. Yes I am referring to the flame within our heart to which we need to offer. I have started forgetting her and today I felt my energies were zapping. I said what’s going on. And then I remembered and connected and there was joy again. Such is the sweet torture of the flame within.
Pure MindClaritySynthesis
  • Can I replace the term Spirit with Consciousness – I am searching in Letters on Yoga and found the joy of reading Sri Aurobindo again and again. Full clarity yet to come but already feels good.
  • While analyzing the Indian economic scenario, I had an idea and vision as to how policy makers must proceed. Yesterday the RBI governor was exactly echoing my mind and felt really thrilled because my idea was not in vain.
  • I bought a new phone a month ago. Today I posted a review and rating of the phone on Flipkart. I did this because I saw that the reviews and rating I read on the site helped me to make my choice. So it is a good way to help others make their choice. It is a good principle to rate consumer products based on one’s experience. It helps the users and demands the industry to perform better. This clarity easily translated into action. I see the value of it. When there is good clarity, action flows freely.
  • Had an awesome conversation with a client. Together saw the underlying problem present in the culture of the organization.
Vital MindConscious formationNewness
  • In Chittasangha where I am a member we had a very creative email exchange using Fishbowl model to explore some unpleasant issues. It was a fun power play and at the same time imaginative and creative.
  • Came up with a new way of using foam roller to exercise. Tried balancing and walking over foam roller. Was delighted to find that it was great fun.
  • Our experiments with key inspirations, tiny habits, conversations with oneself have opened new doors.
Physical MindConscious expressionPrecision
  • I have been experimenting with precision of word to express – it seems a lovely experience.
  • Formatted a metrics template with great accuracy.
  • Last one week I am learning a new word every day. This is opening up new horizons and takes the mind to think of new things and meanings.
  • Discovered Quoro.com. Sharing knowledge with unknown people. Connecting with the happenings of the world.
Higher Vital:Inclusive connection Giving
  • Found some songs that resonates and started hearing songs that does something to the Heart. The feel of it has been awesome.
  • A hurt experienced earlier was healed by wishing well for the other, deep from the heart.
  • Interacted joyfully with old friends, felt very complete.
  • I went near the window, and saw 2 new cutest pigeons, just hatched! Oh my god, how beautiful the scene is! Extraordinary feeling to see the new-born! Today too I had a look – mother pigeon was feeding and the cute kid pigeons were yet to open their eyes! :-)
Central Vital:DynamismStrength
  • Expressed authentically to a client, with strength and clarity.
  • Used a silent presence to communicate a ‘no’ to the other.
  • Without blame expressed wants directly at work.
  • Created a goal of reading a book and succeeded 85% in it.
Lower VitalBeautyNourishment
  • Did morning asanas in the open, removed my top, wore only shorts and enjoyed the cool breeze.
  • Used a new soap got from ashram shop – aloe vera and cool mint. So awesome. First day fresh smell was fully there. Enjoyed it thoroughly.
  • Took time to dress up well
  • Played with children. Played the key board.
PhysicalConscious habitHealth
  • I began a practice – every time I eat I made sure my plate was clean and I didn’t waste food.  When I began doing this, I felt good.  Though my plate is not yet at the level I’d ideally love, it’s 500% better than how it was before.
  • I used to do yoga with great effort, try out difficult asanas, try to match with its classical ideal posture and stretch the breath as long as possible. Today I chose to do asanas softly. I chose relaxing soft and easy basic asanas this morning and did it softly, allowed my strength to subside and stopped few times in-between to watch skies, pigeons, to feel the air… this is very good! Need to change gears I thought to myself.
  • My house is getting painted and it is pleasure to see them doing their work meticulously, making my house beautiful.
  • Incorporated a tiny habit of clearing clutter, and celebrating each time.

The goal of our project is to use Delight as a focus so that the whole of our life gets transformed. This team that works on delight meets every fortnight. Many have reported breakthroughs purely by giving attention and tracking the quality of delights present in their lives and drawing inspiration from others in this journey.

We are now about to launch a second and a larger pilot project with 60 individuals. We have selected 30 people who have gone through Telos work and 30 people who are totally new. We are creating a website where for a period of a month, all will be asked to record their delights. This project is in the making and will be launched within a month. We are applying research methodology into the construction of this project and the verification of the findings.

About the Authors

Arul Dev V has trained and consulted people in the area of individual and collective transformation, since 1994. An engineer from BITS Pilani, he is the Director of People First Consultants, a human resources consultancy offering recruitment services and training, committed to nurture the deeper aspirations of people. He is also the co-founder of Telos, which aims at the facilitation of the evolution of consciousness based on Integral wisdom and methods.

He has 18 years of rich and varied experience in training and coaching. His primary background comes from sensitivity based training, Neuro Linguistic Programming (NLP), Inner psychological processes of change, Spiral Dynamics, Dialogue based learning and Integral Yoga. He now focuses on Integral transformation of the individuals and groups – both for corporates and educational institutions. He is a guest faculty for the ‘Self Awareness’ and ‘Integral Karmayoga’ elective course in IIT Madras. He can be reached at aruldev@peoplefirst.co.in.

Manoj Pavitran, born and brought up in Kerala, is an engineer and post graduate in Product Design from National Institute of Design, NID, 1993, Ahmedabad, India. He has been exploring integral yoga of Sri Aurobindo since 1989 and to pursue it in depth he joined Auroville (www.auroville.org) in 1995, an international city in the making in South India.

In Auroville currently Manoj is involved in the following:

  • Telos – www.telos.org.in – a project focusing on the evolution of consciousness and its practical applications based on integral yoga.
  • Auronet – www.auroville.org.in – development of software tools for the Auroville community’s intranet portal.
  • Sopanam – www.sopanam.org – making films based on Sri Aurobindo’s vision.

He can be reached at manoj@auroville.org.in.

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8/15 — From “Developmental Theory” to a Dialogical and Dialectical Epistemology: Introducing Three Modes of Structured Dialog with Clients

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Otto Laske

Otto Laske

Otto Laske

In this text, I focus on the central relevance of interviewing skills in being able to lead a dialog in the structured way made possible by the Constructive Developmental Framework (CDF), whether it be social-emotional or cognitive. I do so in the context of showing that the certification as a Master Developmental Consultant/Coach at the Interdevelopmental Institute (IDM) is not based on “developmental theory”, but rather on a discipline derived from it by me, namely, a dialogical and dialectical epistemology. Developmental theory per se is taught in applied courses which serve as a basis for learning CDF epistemology, and in this sense are mere teasers for learning to think and listen developmentally, dialogically, and dialectically.

Abbreviations:

CDF = Constructive Developmental Framework (Laske);
DCR = Dialectical Critical Realism (Bhaskar);
DSF = Dialectical Schema Framework (Basseches);
DTF = Dialectical Thought Form Framework (Laske);
IDM = Interdevelopmental Institute (Laske).

Social analysis can learn incomparably more from individual experience than Hegel conceded, while conversely the large historical categories, after all that has meanwhile been perpetrated with their help, are no longer above suspicion of fraud. …The individual has gained as much in richness, differentiation, and vigour as, on the other hand, the socialization of society has enfeebled and undermined him. In the period of his decay, the individual’s experience of himself and what he encounters contributes once more to knowledge, which he had merely obscured as long as he continued unshaken to construe himself positively as the dominant category.

Theodor W. Adorno, Minima Moralia

When I started writing my two books on Measuring Hidden Dimensions in 2005, it was clear to me that the most progressive part of Kegan’s and Basseches’ theories is found in the empirical interviewing methodology they based their theories on (and have remained very silent about ever since). Rather than engaging primarily with the abstract concepts these theorists put forward, what interested me primarily was how through an interviewing dialog evidence could be gathered about individuals’ and groups’ present way of meaning and sense making.

What I saw as the gold of developmental theory, namely the interviewing required to obtain developmental evidence by listening to individuals, laid buried until CDF came into being in the year 2000, and still remains buried for the majority of developmental practitioners after 15 years, because of the huge amounts of “theory” and ideology that have been heaped upon Kegan’s and Basseches’ conceptual interpretations of their interview-based empirical findings.

The unique reading of mine of both theorists (who were my teachers) derived from several different sources: my being a composer and musician; my schooling in dialectical philosophy in the 1960’s and in psychological protocol analysis (H. Simon) in the 1970’s, the organizational interviewing I practiced as member of a big US consulting firm (ADL) in the 1980’s, as well as my training as a clinical psychologist (Boston Medical Center) in the 1990’s.

As a result of my training in these various modes of dialog with clients and patients, in my two books I moved, I would say today, from developmental theory to a new kind of epistemology (theory of knowledge), one that is based on dialog and thus has the potential of becoming a broader social practice, in contrast to argument-based dialectical epistemologies such as Adorno’s and Bhaskar’s which put themselves at risk of remaining elitist.

In this short paper, I want to highlight some of the outstanding features of this transition from “developmental theory” to dialogical epistemology. Eventually, this transition allowed me to bring together the main tenets of the Kohlberg and the Frankfurt Schools, something nobody had attempted, or stumbled on, before.

–––––––––––––––––

While others read especially Kegan’s, but also Basseches’ work, for the sake of constructing either abstract or applied theories of adult development (most of all Wilber who designed a hermeneutic philosophy based on Kegan’s non-empirical work), I was most impressed by the qualitative research they had done on individuals, for the sake of explaining how adult consciousness develops over the life span, and also, why the movement they discerned has a huge impact on how people deliver work in the sense of E. Jaques. I found myself aiming for a new theory of human work (capability) that would go beyond Marx (who never thought about the internal workplace from which work is delivered (Laske, 2009).

In focusing on interviewing and the scoring of recorded interviews (which I always saw as a unity), I implicitly took to heart what is conveyed in my teacher Adorno’s quote, above, in which he basically says that rather than be guided by abstract concepts about development (such as “stages” and “phases”), deeper insight can be gained by delving into the frames of mind of individuals. Given my psychological training, I thought that the main issue in teaching CDF-interviewing as a dialog method would lie in making clear the separation between the focus on “how am I doing” (psychologically) and either “what should I do and for whom?” (social-emotionally) or “what can I know about my options in the world?” (cognitively). This triad of questions for me encapsulates the mental space from within which people deliver work, without ever quite knowing how to separate them in order to reach a synthesis of self insight.

––––––––––––––––

Serendipitously, I got to know Bhaskar’s work just at the right time, in 2006, when I was in the midst of writing volume 1 of MHD and preparing for volume 2. Reading his “Dialectic: The Pulse of Freedom” (1993) challenged me to reflect on the DTF-dialectic I had been teaching, but also to reflect on its relationship to my teacher Adorno’s work. Although a declared enemy of ontology which he accused of sealing the oppressive status quo of capitalist society, Adorno had viewed social reality, as well as the human mind, as intrinsically dialectical. He demonstrated that view in the analysis of musical works, but also through philosophical text analysis in both of which he was a master.

I noticed right away that Bhaskar’s MELD, the four moments of dialectic, were not only a step beyond Hegel and Adorno, but also equivalent to Basseches’ empirically derived and validated four classes of thought forms, and that Bhaskar’s ontology was only feebly developmental and epistemological, especially in his theory of eras of cognition and types of epistemic fallacies.

I began to see that, from Bhaskar’s vantage point, the CDF-based cognitive interviewer was centrally dealing with “epistemic fallacies” and “category errors” committed by people in organizations, and that the interviewer’s task was therefore to “retroduce” these errors, that is, show them to be fallacies by interpreting what was said by the interviewee and then enacting DTF, the Dialectical Thought Form Framework.

Cognitive interviewing constantly encountered THE epistemic fallacy according to which the world is reduced to what is presently known about it, with the benign neglect of pervasive absences. Taking further into account Bhaskar’s distinction between the real, actual, and empirical worlds, I began to see that individuals who could not rise beyond this fallacy, and thus could not transcend the actual world – what the real world appears to be, rather than what it is – were surely stuck. In the CDF framework that also meant that they were not as effective at work as they could be as social-emotionally aware dialectical thinkers.

Bhaskar’s ontological postulate of four moments of dialectic, once it was viewed in terms of Basseches’ Dialectical Schema Framework (DSF; 1984) meant that a trained CDF-user could through empirical inquiry (interviewing and scoring) help such individuals move from the actual world –the world of TV and of downloading – to the real world in which problems like organizational survival and global warming have to be solved.

So, while Bhaskar really had no good tools for dealing with the language-suffused world of organizations and with global issues requiring action in a concrete and effective manner, I more and more came to see CDF not only as an epistemology, but also as a set of dialogical tools – whether social-emotional prompts or dialectical thought forms — ready-made for intervention in organizations and institutions for the sake of culture transformation and related strategic goals. This was an obvious realization since the interviewees in IDM case studies were mostly executives representing organizations of various sizes.

For this reason, in a conference presentation devoted to Bhaskar’s work in London this year, I proposed that his “dialectical critical realism” (DCR) could (or even needed to be) enhanced and concretized by CDF/DTF, as shown below:

Figure 1.

Figure 1.

As shown, I see IDM study cohorts whose members graduate with 3 case studies (and in the future also with a team project) as engaging with epistemic fallacies and category errors committed by executives and their teams, and suffering accordingly. By way of their interviewing and scoring skills such graduates know (“can hear”) what in the language-suffused world of organizations needs to be transformed, for these organizations to survive or thrive in an ecologically reasonable way.

Following Brendan Cartmel’s work in CDF-based socio-drama, I began to refer to CDF users as inter-developmental interlocutors. By this I mean that they are educated as developmental and dialectical thinkers simultaneously, and thus are able not only to spot how client are presently making meaning and sense of their world, but also are able to assist them in moving from the actual world they are submerged in into the real world which they only dimly seeing.

My definition of inter-developmental interlocutor is that s(he) is one:

Learning from the later Basseches, now speaking as a theorist of psychotherapy in its diverse modes (Basseches and Mascolo, 2010), I began to understand that what I was teaching my students, and was myself doing better and better in my own coaching and work with teams, was based on consciously separating three dialog modes, shown below:

Figure 2

Figure 2

Basseches and his co-author show in their 2010 “Psychotherapy as a Developmental Process” that all psychotherapies are based on the selective privileging and coordination of three distinct dialog modes, and that psychotherapies differ in their emphasis on one or the other mode.

In my view, the authors thereby also point, at least indirectly, to coaching and consulting, — other forms of dialog used in the language-suffused world. I would give the following brief definition of these modes of CDF-based dialog:

  1. When giving attentional support, the CDF-interlocutor is focused on listening to the client, conveying deep interest in what is on his/her mind, and if need be reinforcing the client’s feeling and/or thinking. No CDF interview can be done without this support, nor can any feedback or any other consulting be engaged with. Attentional support is also, I would say, the primary mode an interlocutor uses in any social-emotionally grounded consulting activity. But clearly, this mode is supported, even in dealing with meaning-making only, by interpretation, and in coaching possibly by enactment (e.g., modeling a “higher” stage of meaning making).
  2. Interpretation is a broad field, since one can interpret moods, feelings, thoughts, frames of reference, ideologies, category errors, epistemic fallacies, almost anything expressed through speech, as well as text. So what is meant? Cleary, social-emotional interpretation differs from psychological and cognitive interpretation, and these differences are exactly what students are learning at IDM.

In contrast to the social-emotional interview, the cognitive interview is focused on interpreting base concepts, not factual content or feelings. We can interpret clients’ concepts or lack thereof in terms of DTF, and use thought forms as mind openers and mind expanders, to broaden interpretations clients propose. We do so in order to deal with client’s category errors (e.g., switching them from context to process) and epistemic fallacies (e.g., pointing out that the world is not equivalent to what the client knows about it). In this endeavor, attentional support as well as enactment support interpretation, the latter by leading clients from thought to action, “enacting a concept” (which could be a strategy) in the real world.

  1. Enactment is the modeling of how a concept or interpretation, a higher social-emotional stage and a modified psychological disposition can be achieved by a client. The way enactment is used social-emotionally, psychologically and cognitively differs, of course. By pointing clients to the financial or other consequences of specific strategic alternatives, Jan DeVisch, whose focus often is on enactment, has demonstrated that enactment can easily become the central mode of a dialectically oriented consulting to executive teams, especially when it is skillfully supported by the other two modes (Jan DeVisch 2010, 2013; . http://interdevelopmentals.org/publications-Jan_de_Visch.php).

It seems to me that in terms of the distinction between these 3 modes, social-emotional and cognitive interviewing based on CDF have their own idiosyncratic structure. Social-emotional interviewing is largely focused on giving attentional support to the way the interviewee selects and interprets so-called prompts, while cognitive interviewing, when done well, is based on the enactment of Bhaskar’s four moments of dialectic (extensible to individual dialectical thought forms). In both cases, the remaining two modes of interviewing dialog serve as obligatory supports for the privileged dialog mode.

If we think about what it means to use DTF in these three complementary modes, I think it would look as shown below:

Figure 3

Figure 3: (MELD is a reference to Bhaskar’s four moments of dialectic, corresponding in CDF to CPRT).

Clearly, every CDF-interlocutor, when consulting to clients or coaching them, uses these three modes in a different relationship with the other two: some interlocutors prefer attentional support as the primary mode (e.g., those who only use Kegan), while others will focus on interpretation (following DTF) or use enactment in psychological or strategic feedback.

What dialog mode an individual prefers to use in his or her work, as well as in coaching or consulting, is both a psychological and developmental issue. An immature individual will be incapable of lending others attentional support, having nothing to go by than his or her ego-centrism or “competence”. Such a person will feast on a narrow set of ideological concepts, perhaps with religious fervor, and will indulge in a kind of enactment that is poorly supported by humble inquiry and attentional support. To experience the “tell and do” world in which most professionals live, you just need to listen to members of a start-up company.

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The three intervention modes outlined above also contribute to a meta-theory of coaching, whatever the approach of the coach may be, NLP, ontological, ICC or ICI. These modes help characterize “coaching schools” by the predominant dialog mode they teach. These modes are also central in team coaching and group hosting, which can be especially effective when based upon insight into the deep social-emotional structure of a particular team or cohort outlined by the CDF team typology (http://interdevelopmentals.org/team_maturity.php).

For instance, in an upwardly divided level-2 team where most team members are at Kegan-level 2 and a minority is a Kegan-level 3, enactment is powerless without attentional support, and DTF interpretation is most likely fruitless. Whereas in a downwardly divided level-5 team, where the majority of team members acts from Kegan level 5 and a minority from Kegan level 4, both social-emotional and cognitive interpretation are powerful tools to which the other two modes can be subordinated. Here, the enactment will largely come from the team itself since its task process is no longer overwhelmed by the developmentally rooted assumptions structuring the interpersonal process, as in immature teams and cohorts where “relationship” is king and defenses abound.

Doing justice to CDF as an epistemology based on dialog, not argument, is grounded in knowing what dialog mode one is presently using, when to use which mode as well as when to switch from one mode to another in a real-time situation. Being conscious of what mode one is using at any time is actually the only way of skillfully subordinating the two remaining modes to the one presently employed, something that is best learned through social-emotional and cognitive interviewing (http://interdevelopmentals.org/certification-module-a.php and http://interdevelopmentals.org/certification-module-b.php).

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There is, of course, a risk to be aware of, namely that of slipping from dialog into argument, as the “tell and do” world in which we live constantly tempts us to do. By doing so, you change your epistemology. You are now the one who knows it all. But as you also know, you can’t change the world by way of arguments (which are always only right or wrong, omitting absences, and thus pinned to the present.) If you think about it, the three modes outlined above are the three pillars of any dialogical epistemology, in whatever discipline and for whatever purpose it may be used.

Clearly, you want to meet your client where your client is since other ways of meeting don’t exist. On the other hand, your client wants to be “understood” by you by way of dialog with him or her. To “understand” professionally, you need a dialogical epistemology putting asking over telling, and if this epistemology is going to be developmental and dialectical as well, you need to learn what Kegan stages and phases of dialectical thinking empirically “sound like”. And this, again, can best be learned from developmental interviewing as originated by Kegan and Basseches, and today taught at IDM.

The more mature the client you are dealing with is, whether it is an individual or a team, the less you will have to focus on the interpretation of meanings and feelings, but rather will have to deal with concepts, or lack thereof (in the client’s speech). That means you need to have an understanding of Bhaskar’s four moments of dialectic, in CDF concretized and extended by way of dialectical thought forms.

If you can embrace all that, as you begin to learn to do in an IDM case study, you have become what I call an inter-developmental interlocutor. To arrive at this destination, “sweat comes before virtue”, as Hesiod says. You need to want to sweat it out.

Selected Bibliography

Adorno, Th. W. (1974; 1951). Minima Moralia. London: Verso.
Bhaskar, R. (2002). Reflections on MetaReality. London: Routledge.
Bhaskar, R. (1993). Dialectic: The pulse of freedom. London, Verso.
Basseches, M. (1984). Dialectical thinking and adult development.
Basseches & Mascolo (2010). Psychotherapy as a developmental process.
London: Taylor & Francis Group, LLC.
Jaques, E. (1989). Requisite organization. Arlington, VA: Cason Hall & Co.
Laske, O. (2014a). Laske’s Dialectical Thought Form Framework (DTF) as a tool for
creating integral collaborations: Applying Bhaskar’s four moments of dialetic to
reshaping cognitive development as a social practice. Conference paper, IACR,
London, July 2014.
Laske, O. (2014b). Teaching dialectical thinking by way of qualitative research on
organizational leadership: An introduction to the Dialectical Thought Form
Framework (DTF). Conference lecture IACR, London, July 2014.
Laske, O. (2009). Measuring Hidden Dimensions: Foundations of requisite
organization. Medford, MA: IDM Press.
Laske, O. (2005). Measuring Hidden Dimensions: The art and science of fully
engaging adults. Medford, MA: IDM Press.

About the Author

Otto Laske is a developmental psychologist, coach, management consultant, and coaching researcher. As Director of Education at the Interdevelopmental Institute (IDM), he guides the oldest evidence based coach and teacher education program in North America. As Director of IDM Press, Otto has published two volumes on adult development, one in 2005 and one in 2008: Measuring Hidden Dimensions: The art and science of fully engaging adults, IDM Press, 2005 (2nd edition 2010), also available in German and shortly in French and Spanish and Measuring Hidden Dimensions of Human Systems: Foundations of requisite organization, IDM Press, 2008.Otto was educated at Goethe University, Frankfurt (studies with Th.W. Adorno and Max Horkheimer) and Harvard University, MA, USA. He can be reached at otto@interdevelopmentals.org.

The post 8/15 — From “Developmental Theory” to a Dialogical and Dialectical Epistemology: Introducing Three Modes of Structured Dialog with Clients appeared first on Integral Leadership Review.

9/24 – Building Authentic Leadership by Innovating How You Lead

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Maureen Metcalf

Maureen Metcalf

Maureen Metcalf

Abstract

How can leaders be authentic and encourage others to do the same while concurrently meeting the needs of the overall team and organization? This chapter explores the process of becoming a more authentic leader by applying the Innovative Leadership model. It walks through the five elements of the innovative leadership model then explores how each element contributes to the leader’s ability to become authentic, providing action steps and examples. 

Bill is a highly-skilled leader. Self-aware, he makes a concerted effort to create an environment in which each of his team members can be their most effective at work. He has assembled a diverse staff with unique skills and a lot of idiosyncrasies, and he has worked hard to help this staff of stars come together as a cohesive team.

One morning he arrives to find an obviously upset employee, Michelle, sitting in his office. Michelle, who is clearly concerned about the condescending behavior of another colleague, suggests that the work environment Bill created is hostile and not supportive enough for her to do her best work. She feels belittled by her colleague and is seeking Bill’s support to ensure the office in which they work is conducive to delivering top quality service to their clients. As she leaves, Bill thinks about his leadership style. He asks himself if his style has created an environment that promotes a positive work environment for all employees. Is he allowing some people to treat others in a negative or unsupportive way? Is there anything he could do differently to promote a more productive and supportive environment? How can he create an environment that allows unique people to be themselves and, at the same time, work as a cohesive team? Bill’s instincts say he has created a positive environment but now he hears from a valued employee that he may not be doing as well as he thought. Fundamentally, the question becomes: Is Bill’s authentic leadership style supportive of organizational success? Does he need to refine his style or develop as a leader to be both authentic and create a positive environment?

These questions beg a new one: How can leaders be authentic and encourage others to do the same while concurrently meeting the needs of the overall team and organization? 

Introduction of the Innovative Leadership Model

Let’s start with a definition of authenticity from a recent Forbes article by Henry Doss:Learning about yourself is perhaps the single most important outcome of a powerful educational experience. Self-awareness can lead to an ever-increasing authenticity, which in turn leads to powerful leadership abilities. Authenticity is not about ’accept me for what I am‘; authentic leaders are self-aware, willing to adapt and change and ’be who they are in service to others.’ Education should be a powerful process of increasing self-awareness, of coming to know yourself and of learning the intrinsic value of who you are as a human being. . . and then understanding the need for constant change, personal growth and learning for the rest of your life.”

MM1Let’s explore how the five elements of innovative leadership can help leaders become more authentic. Notice the five key elements of the pyramid. By using these elements you can become a more authentic and effective leader:

  1. Build self-awareness by understanding your leadership type by taking an assessment to understand yourself; then, learn about your colleagues’ types. By knowing who you are and who they are, you can create an environment in which people are able to comfortably be themselves and create a common language where they understand one another. In an environment such as this, the balance allows colleagues to be completely who they and also aligned with the culture of the overall group.
  2. Understand your personal developmental perspective (complexity of thinking, emotional intelligence, and behavior) and how individuals are able to take the perspective of many different levels. By understanding the primary perspective of your colleagues and meeting them where they are, you are showing the highest degree of respect and appreciation. The golden rule of authentic leadership could be “treat people as they need to be treated to perform at their best.” Since we are all unique, and have different expectations, treating others as you want to be treated may create some significant problems in a leadership role.
  3. Building resilience includes developing a strong sense of emotional intelligence. Emotional intelligence includes self-awareness, and knowing your strengths and preferences. It also includes understanding others’ strengths and preferences, and demonstrating the flexibility to respond to another’s level appropriately.
  4. Developing situational analysis is the combination of understanding yourself and the organization. By using situational analysis, you are able to understand the balance between your values and the needs of the organization and act in a manner that attends to your authenticity while balancing the organization’s expectations and norms. This means you can read the situation quickly and respond accordingly. This does not mean you change your innate preference or act in a way that is not genuine, but rather in many cases learn to expand your repertoire of skills and behaviors. It is a bit like learning to swing forehand and backhand in tennis. You’ll continue to have preferences, but, by expanding your abilities, you can be both authentic and agile.
  5. Align leadership behavior means behaving in a manner that is authentic to you, and appropriate to the organization and situations in which you find yourself. To do this well it means you need access to a broad range of behaviors and have the skills referenced in situational analysis (found later in this article)to diagnose the organization’s requirements and your authentic style, and have the skills to balance both. 

Discussion

The solution to being forced to make the choice between being authentic and responding appropriately to many diverse situations is to expand your “range of behaviors” and increase your comfort with this broader range. A personal example: I (Maureen) am an introvert by nature, yet I teach and speak publicly as part of my work. I love the role of faculty member even though the specific task of teaching is not in my innate comfort zone. The key for me was to stretch my comfort zone so I can be authentic in front of a class, or an audience at a conference. When I started teaching, I really struggled with this; now, it is second nature because I worked hard to build authentic skill and comfort in front of an audience. I continue to be an introvert—and I probably teach a bit differently than Dani, an extrovert, would—but through self-awareness, pushing the confines of my comfort zone, and practice I’ve found a way to be authentically myself, and really enjoy teaching and speaking.

Now that you understand each the five elements of innovative leadership at a high level, we will explore how each element contributes to your ability to become a more authentic leader.

Leader Type

Part of the challenge in building authentic leadership is learning to leverage the clarity of your introspection. You can only be authentic if you understand who you truly are. Looking inside yourself and examining the makeup of your inner being enables you to function in a highly-grounded way, rather than operating from the innate biases of uninformed decision-making.

First and foremost, start by simply considering your disposition, tendencies, inclinations, and ways of being. Authentic leadership hinges on understanding the simple, native manner in which you show up in your life. One way to observe this is by examining key aspects of your inner being, often called Leader Type, which reflect a leader’s personality type. The leader personality type is an essential foundation of your personal makeup, critically influencing who you are as a leader and greatly shaping the effectiveness of your leadership. The ancient adage “know thyself” holds true as a crucial underpinning in leadership performance and a key tool to learn about your leadership type is through an assessment. We work with the Enneagram and recognize there are many very effective tools. We encourage leaders to create an environment in which people are given tacit permission to be themselves, allowing them to focus energy on their skills, rather than using that energy to fit into an alternate expectation. It also has the added benefit of aligning individuals with the culture of the overall group.

Susan, a social service executive, tests as a loyalist using the Enneagram personality typing system. She is committed, reliable, hard-working, responsible, trustworthy, and security-oriented. Though she is cautious and has problems with self-doubt, she’s quite methodical and also passionate about the value her work provides to our community. She evaluates how her projects will impact the organization’s clients, her own children and future generations, and is focused on building the Board, infrastructure, systems and program required to promote a better future. These qualities make her an exceptional Executive Director. She’s an excellent “troubleshooter” and can foresee problems and foster cooperation, but Susan—often running on stress—can also become defensive, evasive, and anxious.

She focuses heavily on process and has sense of urgency issues which limit her ability to be an exceptional leader of people and projects. After taking the Enneagram assessment, she was able to identify her strengths and deficiencies. By understanding her authentic type and building on her strengths, she has improved her leadership ability. To augment her strengths, she also needed to build the capacities where she showed limitations—one of which was the capacity to be patient under stress. She started by trying small experiments in leading with patience that were appropriate for her work environment. She documented these experiments in a journal that allowed her to reflect on what was blocking his success as well as what was working well.

Over time she began to receive very positive feedback that these experiments were working, and her ability to be empathetic evolved into an authentic skill. While this may never be her strongest skill, she has made great progress in understanding what others need from her and developing the skills to relate more effectively. Her success is attributed to both hers willingness to learn about herself and also to take corrective action to address a gap in her skills and comfort level.

Susan is hardly alone in needing to expand her leadership capacities. All leaders must adapt and expand the way they lead, whether it’s to accommodate growth in their organization, a new position or a change in the community’s expectations, increasing leadership capacities is a critical need for leaders.

The focus of graduate school programs, historically, have been on the value of hard skills and technical know-how, yet our experience shows the most important thing business, nonprofit management and public administration school graduates need to learn as new leaders is self-awareness and the resulting ability to accept feedback and reduce denial in their perceptions of themselves and their actions.

This speaks to the emerging deep recognition that leaders who are unable to manage their authentic personality quirks and biases, can derail the most progressive initiatives toward an organization’s sustainable success. The real goal is to understand who you are at your core, build on your strengths, and manage prejudice and idiosyncrasies.

Recommendations to improve your leadership authenticity using the focus on leader type:

  1. Take a personality type assessment;
  2. Learn about your type;
  3. Get input from others on what they think is most effective and least effective about your leadership style relative to your professional goals;
  4. Do a strengths, weaknesses, opportunities, and threats (SWOT) assessment to evaluate how your type maps to your work;
  5. Identify the strengths on which you can build, and the weaknesses and threats may interfere with your success;
  6. Create a development plan that includes defining daily practices to support development, including introspective routines;
  7. Seek assistance in accomplishing your plan and getting feedback from trusted others;
  8. Make the change you defined in your plan.

Your ability to use deep introspection relies on your development of, and a capacity for, self-understanding and self-awareness. Employing a deeper understanding of Leader Type for both yourself and others is a powerful tool to promote authentic leadership.

Leader Perspective

Now we turn to the lead others component of authentic leadership. What does “authentic” look like? For this discussion we turn to the developmental perspective model for guidance. Leading others means we need to be authentic in a way that meets others’ needs as well as our own. This rule would apply whether we are talking about all of our constituents including Board members staff, community leaders, donors, peers, or clients.

First, the term “developmental perspective” can be defined as “meaning making,” or how you make sense of experiences. This is important because the algorithm you use to make sense of the world influences your thoughts and actions. Incorporating an understanding of these perspectives as part of your interactions will inform your decisions about the blend of authentic and useful. This model of developmental perspectives can guide you in shaping your conversations with others in a way that allows you to be true to yourself yet frame them in a way that is helpful to others. When working with developmental perspective, it is important to remember there are not better or worse developmental perspectives—all are necessary to make an organization function optimally. There are, however, better and worse ways to interact based on the perspectives of those involved.

Now let’s turn to an example of how a manager applied her understanding of developmental perspectives to a difficult work situation. Maureen recently had a conversation with a client, Colleen, about the question of authenticity—specifically, “If I’m not transparent, am I authentic?” The basis for the question rose from Colleen’s dilemma that the more transparent she was with one of her colleagues, the greater the tension was between them. She found that with some people, less is more and with others more is appropriate. Colleen’s questions became: “Can I be authentic and yet edit how much I share? If I edit what I say or do, how much of my authenticity is lost? Are there models to help me determine what and how much to share and in which settings?”

As an analogy, throughout our personal lives, as we speak to our children or young adults, we adjust our conversations to make them age appropriate and we feel authentic when we adjust our language and complexity. So, can and should we adjust our conversations in the workplace with our colleagues in the same way to match their level of development (developmental perspective) or type preferences? Adjusting conversation to match our listener’s preferences is as appropriate and authentic as adjusting conversations to match the level of development of younger or less experienced people. Not only is it appropriate, it is required to optimize our effectiveness and theirs.

As leaders, we must be authentic with ourselves. It’s not helpful to hold secrets, or be unconscious about our own inner “algorithms” or the way we make sense of the world in how we make decisions, set our ground rules, determine our goals and values, and so on. This is the lead-self component which means knowing your type and the importance of introspection in getting to know yourself more fully.

The guiding principle is communication must be both authentic and useful. We must be authentic and true to ourselves and communicate what is useful to the other person in order for us to collectively accomplish our desired goals. Anything we communicate that pulls us away from our goals may be authentic, but it is not useful. A note of caution, we’re not suggesting withholding anything that may violate ethics; rather, we’re advocating the sharing of information that is helpful, not distracting or detrimental. In many cases, leaders find people struggle to understand them. In most of these cases, the leaders are experts in their fields and those around them do not share this expertise. What is most useful in these communications is to respectfully communicate to the listener at the level of detail they can understand.

The developmental perspective model is a complex model that allows you to augment your instincts within a structured framework, and get close enough to understand the communication that would be most effective. This model is quite robust and can be used in many different ways. Here are some recommendations to improve your ability to communicate authentically using the focus on developmental perspectives:

  1. Read an article on developmental perspectives to gain a general understanding of the framework and your level (see references for recommendations);
  2. Take the Maturity Assessment Profile (MAP) assessment created by Susanne Cook-Greuter to determine your developmental perspective profile;
  3. Evaluate those around you and create a chart of the primary developmental perspective of your key stakeholders;
  4. Create your own guidelines for how to best communicate with people at different developmental perspectives based on your reading and experience;
  5. Experiment with tailoring communications to perspectives that are appropriate for your audience;
  6. Get feedback from others on the impact these experiments to gauge if you are communicating effectively.

As an authentic leader, you must also have an ability to understand others through the developmental lens and relate to them using developmental perspective as an important filter for interactions. The best and most authentic leaders understand the role they play—and how effective they are in that role—is linked to everyone with whom they interact and work.

Resilience

We define resilience as the ability to remain flexible and focused in the face of ongoing change. To be an authentic leader, we need to attend to four key elements: our physical wellbeing, our thinking, our emotional intelligence and sense of purpose, and our connection to people who support us. We must be honest with ourselves and others about what allows us to be resilient.

The other day Maureen met with a client who, for the first time in his life, is struggling with health challenges. This man works for a large national nonprofit where leaders pride themselves on their stamina, persistence, and always achieving results beyond what others could deliver—which may be part of the root of the problem. At forty-one years old, he had been blessed with great health until back problems forced him to take a leave of absence from work. He was given surgical and non-surgical treatment options to address his back condition. The non-surgical choices involved managing his stress and lifestyle as well as a daily routine of exercise and stretching. While the non-surgical option may sound easier than the surgical option, his underlying dilemma is facing the fact that he cannot live up to his own expectations of himself. He is young and suffering stress-related physical problems that, if he does not get under control, will likely result in chronic pain for years to come.

Now he must rethink who he can authentically be and face the reality of his physical limitations. Although we all will face this at some point in our lives and careers, most of us never really think about it until a dramatic event forces us to reassess the choices we make and how we’re living.

When we read about authentic leadership it seems so simple: be true to yourself. For this client, a primary condition of his authenticity is facing his physical limitations and being authentic with others about what he can and is willing to do to balance his work schedule with his personal health needs.

In coming to terms with his humanness, the client needs to figure out what it even means to be true to himself. Does he retain his stressful job in a field he loves, implementing a mission which he believes is his life’s work? What other avenue does he have to pursue his passion and make an impact on the world?

How you can put resilience to work for you to become more authentic?

Here are six questions to consider as indicators of your resilience as a leader:

  1. Am I taking the actions I need to take to remain physically healthy over the longer term?
  2. Do I manage my thinking throughout the day, every day (minimize negative self-talk; be gentle and kind in how I think about myself; express gratitude regularly; have reasonable expectations of myself and others, etc.)?
  3. Do I demonstrate strong emotional self-awareness and self-management?
  4. Do I have a sense of life purpose that inspires me daily and helps keep the less important annoyances in perspective?
  5. Do I have a spiritual practice that supports my well-being?
  6. Do I have a support system that supports and encourages me during good times and bad?

If you’ve answered no to any of the six questions on the list consider: what changes you can you make in the short term to authentically and honestly commit to and move toward greater resilience?

As a resilient leader, you are more able to respond to the ongoing challenges of your role with clear thinking and presence. This, in turn, allows you to continue to be authentic with yourself and others around you. It also allows you to promote resilience in your workgroup so you can ensure others are also able to perform at their highest capacity.

Authenticity is the alignment of head, mouth, heart, and feet—thinking, saying, feeling, and doing the same thing—consistently. This builds trust, and followers love leaders they can trust.

– Lance Secretan

Situational Analysis

Situational analysis is the process by which a leader uses self-awareness and understanding of the organization to determine how to behave authentically and effectively. The leader analyzes with the intent of creating alignment between self and the organization—which can often be quite a balancing act. In some cases the leader does not have a clear sense of self, and in other situations the leader’s preference is not aligned with the organization’s culture or expectations.

I recently conducted a workshop with a client who used the situational analysis framework to address a very complex issue in a large nonprofit. The organization, like many, is trying to balance cutting an employee benefit in an effort to retain programming levels while minimizing the impact on employee morale, engagement, and organizational culture. This is a social service agency with a very strong belief in community, which includes caring for their employees. In a highly respected organization with a goal of maintaining low overhead, these benefits impact overall organizational performance and—if not managed carefully—can have a negative financial impact on the organization.

During the workshop, the entire leadership team answered a set of eight questions in four categories to encourage an open discussion to help them align their personal beliefs, personal behaviors, organizational culture, and organizational systems in addressing these issues and make a sound decision.

Presentation1

 

 

Using these questions as the foundation, the leadership team explored the pros and cons of their cost-cutting decision. In addition to addressing this specific complex issue, they also adopted this approach to addressing other issues.

So, what does this have to do with authentic leadership? Leaders must be self-aware and genuine. The first two sets of questions in the table help leaders discuss their personal values in an organizational setting and explore how those values impact tough decisions. Then they talk about how their values align with the behavior required to adopt the change. This approach is very valuable when balancing personal values and organizational requirements. Leaders often find their values in conflict with organizational expectations and they are compelled to choose between two undesirable options: violating their values, or making decisions that are opposed to the organization’s goals.

While there is no easy solution to the complex problems organizations are facing, we believe this approach to exploring challenges candidly and discussing personal beliefs and values, individual actions, organizational culture, and organizational systems creates shared support for decisions and provides a powerful platform for open dialogue about complex issues. Because it takes into account values along with fiscal accountability, it builds trust among leaders that the process is ethical. It also allows leaders an open forum to discuss differing points of view and, at the same time, develop a better understanding of others.

As authentic leaders in a complex environment, we are continually making difficult decisions. This approach to decision making can help think through the challenges and ask the questions that allow us to remain authentic and ethical, and still make the tough decisions required for the organization to survive and thrive. As the broader organization begins to understand and trust this process, they will also build the skills to be authentic in their leadership and build a culture of authenticity.

Leader Behaviors

No one is authentic by imitating others. You must know yourself and develop your own authentic style. As authentic leaders, it seems we should be able to do what comes naturally; yet, authenticity is not as effective as responding to what your team needs from you. So, we return to an earlier question: Can I be authentic if I am tailoring my behavior to what others want or need from me? We submit you have a broad range of authentic behaviors, and it is possible to be both true to yourself while meeting your constituents’ needs

Conclusion

We work primarily with senior leaders and one might think, once you reach this level, the organization bends to you rather than you bending to it. This is far from the truth in many cases. One of the challenges and common themes facing many leaders we have coached is finding the balance between the “right” level of authority versus asking for input. For example, we worked with a CEO of an organization during the strategic planning process. As he was preparing the process for an off-site meeting to determine the organization’s path and plan a very significant transition, he began soliciting input from his team. What he heard was quite surprising to him. Some people were delighted to give input and wanted to be involved in most decisions. Others wanted him to set the strategy and tell them their team’s goals—they would determine team plans, but were uninterested in setting overall strategy— moreover, some people thought he was not doing his job if he needed too much input from them. Our client’s authentic desire was to get input from everyone and he learned if he did what was most natural to him, he wouldn’t be effective with some members of his team.

So, what are the steps to demonstrate authentic leadership behaviors?

  1. Know what you stand for and understand your values, as well as your leadership type and developmental perspective. By understanding your true values as well as your innate strengths and weaknesses you begin to set the baseline for what you hold true. For requests that do not impact your core values or your strengths, you have flexibility in how you respond. You may build skills or look to a teammate to augment you in specific areas.
  2. Understand the individual members of your teams’ values and type. We have talked about type and developmental perspective as two good tools to better understand your team. If you are working closely with someone, it will be helpful to understand their values. You can often gain a basic understanding by listening, observing things and knowing what someone does outside of work. Do they volunteer in the community outside your agency? Do they spend weekends with family? Do they take vacations that involve adventure? What do they read?
  3. Practice tailoring conversations and behaviors to others in a way that will be authentic to your values and at the same time be effective given the culture and organizational goals. You may even want to practice a few scenarios in preparation for tough negotiations or difficult discussions. By knowing your values and your innate type, you have a foundation that guides you on where to adjust and where to stay true to yourself.

Authentic leaders are true to themselves, they honor their personal values and commitments, and they also adapt to situations so they can provide the leadership needed by their staff. This staffs are likely to have a broad range of expectations of the leader—and having a one-size-fits-all “authentic” approach to all situations is suboptimal. The best leaders are able to honor their own style and still meet others where they are.

As with all changes in the way we process, perceive, and behave, there is no magic wand. You already know the value of persistence and commitment—it’s what has brought you this far already. Using the five elements of innovative leadership can support you in becoming an authentic and dynamic leader, and will support your ongoing leadership success.

References

Metcalf, Maureen, Palmer, Mark,(2011) Innovative Leadership Fieldbook, Field-Tested Integral Approaches to Developing Leaders, Transforming Organizations and Creating Sustainability, Integral Publishers.

Metcalf, Maureen, (2013) Innovative Leaders Guide to Transforming Organizations, Field-tested Integrative Approaches to Transforming Organizations and Creating Thrivability, Integral Publishers.

Metcalf, Maureen, Robbins, Dani, (2012) Innovative Leadership Workbook for Nonprofit Executives – Field-Tested Processes and Worksheets for Innovating Leadership, Creating Sustainability, and Transforming Organizations, Integral Publishers, 2012

Doss, Henry, (3/19/2013) Fortune, Innovation: Five Keys to Educating the Next Generation of Leaders, Forbes.

About the Author

Maureen Metcalf, the founder and CEO of Metcalf & Associates, Inc., brings 30 years of business experience to support her clients’ leadership and organizational transformations.  She is recognized as an innovative, principled leader who demonstrates operational skills coupled with the ability to analyze, develop, and implement successful strategies for development, profitability, growth and sustainability. She is also a highly acclaimed speaker and author.

Maureen is a strategic partner who combines intellectual rigor and discipline with an ability to translate theory into practice in her writing and client engagements.  She designs and teaches MBA classes on Innovative Leadership and Transforming Organizations.  She recently served on the Board of Trustees for Urbana University, now a Division of Franklin University.

Maureen has published several papers and articles and speaks regularly on Innovative Leadership, Resilience, and Organizational Transformation.  She is the author of the Award Winning Innovative Leadership Workbook Series and the co-author of The Innovative Leadership Fieldbook – Winner 2012 International Book Award for Best Business Reference Book. Maureen was a finalist for the Tech Columbus Innovation Award – Women of the Year in Technology 2007 and Semi-Finalist in 2012. She is a certified coach through the Deep Coaching Institute.

The post 9/24 – Building Authentic Leadership by Innovating How You Lead appeared first on Integral Leadership Review.


9/24 – Integral Foundations for a New Politics

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Bruce Schuman

Bruce Schuman

Bruce Schuman

One way to understand integral politics involves seeing the world through just a few deeply intuitive principles. These ideas, grounded in wholeness and an instinct for inclusion, are widely understood by leading-edge thinkers and spiritual/ecological communitarians all over the world. Sometimes these ideas are seen as the expression of a universal archetype that is slowly coming into focus.

We have been hearing about the need for dramatic social change for many years, and those of us with philosophical roots that extend back to the 1960’s and 1970’s were shaped from the beginning by the insights of writers such as Marilyn Ferguson (The Aquarian Conspiracy), Charles Reich (The Greening of America), Alvin Toffler (Future Shock), and Ken Wilber (The Spectrum of Consciousness, No Boundary). Many of us have held similar ideas as fundamental and essential throughout our entire lives.

THE EMERGING VISION

Today, in the context of what appears to be accelerating crisis and fragmenting polarization at all levels of social organization, from the local to the national to the global, a clear and workable restatement of these guiding principles might be more important than ever. Summarizing these ideas briefly, we might simply say we need a new politics that:

1)     Recognizes interdependence (“everything is connected to everything else”)

2)     Is holistic and integral (everything in the world, and every idea and every political issue, should be understood within a single framework of wholeness or “oneness”, and can be understood as “parts” of that whole)

3)     Is capable of honoring every human being as a unique individual with a valuable and uniquely informed perspective

4)     Embraces sophisticated new interpretations of “system”, incorporating both “top down” and “bottom up” approaches to social organization and governance

5)     Recognizes the need for balance in all things, and sees balance as a fundamental principle of governance

6)     Understands that the language of political ideas can be inherently divisive, regardless of how well intended

7)     Depends on collaboration and cooperation and “community”, and builds the trust that makes it feasible.

Political thinkers all over the world are exploring ideas like these today, looking for ways to overcome dangerous tendencies to social fragmentation that we see splintering cultural groups everywhere. Millions of us long ago assimilated the populist theme “think global, act local”, and many today are recognizing its emerging new correlate “think glocal” (see the universal and global in the particular and local). These ideas are helping us find universal common ground in a highly diverse global civilization. Related ideas are bubbling in the minds of millions of people around the world.

COMMUNITY OF THE WHOLE

The forces of globalization are driving what many people see as a philosophical convergence towards simple universal principles, and perhaps what we are seeing is the emergence of a common-ground ethic for a new global society. This new ethic honors and values diversity and local history, while weaving together a new social contract based on universal and integral principles.

These new themes offer great hope and inspiration to a world gripped in many locales in the agonizing death-throes of primitive or ancient ideas.  Traditional institutional designs and deeply inherent fundamental cultural assumptions are increasingly inadequate for the immediate needs of people today, and just as our leading-edge voices have been telling us for many years, the revolution we are jointly imagining is increasingly necessary. The cost in human tears and blood is too high. We have to find a better way, and creative visionaries all over the world are chipping in their piece of the puzzle.

Single-cause (“linear”) politics – that does not recognize and incorporate diversity of perspective – is inevitably going to fail. When the “Arab Spring” was simply about throwing out the dictator, everybody could agree in a simple unidirectional way, and the movement swept the nations of the Mideast. But when the dictators were gone, the tremendous diversity inherent in the people then came to the surface. It’s very easy to agree on getting rid of the bad guy; it’s very hard to agree on what to put in his place.

The visionaries and activists of the new integral politics are weaving together a new fabric of community that is based on the creative power of diverse perspectives coming together. We have to fully grasp this idea at an intellectual level and then build it into our world views and institutions and operating principles.

Leadership for this new movement must arise in a “distributed” way – as individual points of light – individual leaders and groups – find each other and gradually build natural alliances around common principles. The movement must be led by inspired and visionary leaders who see these things and can communicate them in persuasive and uplifting ways to their followers. This emerging new leadership alliance can be grown gradually, as it assimilates and incorporates the work and vision of organizations and leaders anywhere who respond to these basic human values.

CONVENING AN INTEGRAL ACTIVISM

In the USA, we have been hearing the drum-beat of failing politics for many years now. EJ Dionne’s “Why Americans Hate Politics” was written in the early 1990’s, appeared as a cover story in Utne Reader in November 1991, and was revisited in following stories (Radical Middle, November 2004) or in Yes! Magazine (Purple America, Fall 2008). Many books on this general theme have been published in recent years. The 2004 Utne Reader article reviews the grounds for hope, citing the leaders and visionaries who were spearheading these new ideas at that time. But activism since those days has been tough to develop, and a strong argument can be made that today, despite the best efforts of the activists cited in the 2004 article, there is no political movement of the radical center, or of transpartisans. Why is that? As David Sirota wrote in his 2008 Yes! Magazine article, Seeing Red and Feeling Blue in Purple America, “The activism and energy frothing today is disconnected and atomized.”

Many activists and observers agree that something is very wrong with our politics, and point out hundreds of specifics. But on “what to do”, we find it impossible to agree. The subject is complex, involves hundreds of factors, is highly interdisciplinary, and offers thousands of ways for passionate advocates to quarrel. The atomization of the movement threatens to be fatal.

As we look for a way to revitalize the vision and hope of the early transpartisan activists, instead of bemoaning the fragmentation, we might be much better advised to see it as an inevitable sociological/evolutionary tendency to which we must respond in an enlightened way. Alvin Toffler’s Future Shock warned us about social fragmentation 40 years ago. Ken Wilber’s No Boundary warned us about the inherently fragmenting dualism of language more than 30 years ago. Today, our leading advocates of “diversity” and of bottom-up politics insist that all voices be heard. What we need today, the case can be made, is a new kind of political technology that truly is capable of “hearing all voices” – that has the “bandwidth” to take on thousands of issues and concerns in the same integral context, assimilating thousands of points of view, and finding ways to bring these contending and independent (“fragmented”) forces into a common framework in ways that lead to balanced and comprehensively informed judgments and action proposals.

RESONANT CONVERGENCE

Atomization can be understood as a healthy sign of vital diversity. The more diversity in an ecology, we might say, the better. “Let a thousand flowers bloom.” But let’s find ways to call all of this diversity of perspective into a common framework – an integral framework that has the strength, the bandwidth, the sheer processing power, to assimilate the diverse insights of 1 million or 50 million people, all at the same time.

We need a new form of agreement, a new kind of common ground. We need a way to agree on foundational issues and values, without arguing about semantics. We need a “resonant” approach to agreement that emerges not on the basis of a few broad and abstract conceptual principles, but instead coalesces naturally from thousands of smaller and simpler kinds of concepts. We need the full range of human skill and expertise on every issue that concerns the human race – at any level of social organization or scale, from the smallest community or neighborhood through the ascending levels like cities and states and regions and nations.

Let’s look for “affinity”. Let’s develop “homophily” – “love of the same” –  http://en.wikipedia.org/wiki/Homophily — across all borders and boundaries and supposed categories of human difference. Let’s reach out in 1,000 different directions, approaching all sectors of our society – art, science, religion, politics, business – and build affinity and common ground across all these categories. Let’s use a “soft” approach that doesn’t get stuck on word meanings, that operates with all the natural simplicity of a Facebook “like”. Let’s find out what we all really do like. Let’s contact leaders and activists and organizations, anywhere on the so-called political spectrum, as long as they offer something positive and can maintain respect for their fellow human beings. Let’s weave together a new social contract based on simple respect and cocreativity, as each of us recognizes something important in “the other” that we do not fully possess ourselves.

COLLABORATIVE WEAVING

The transpartisan and radical centrist pioneers of the 2000’s broke open important new territory. Now today, guided by the emerging global holism and the integral thinking of our best visionaries and scientists, let’s learn how to use the awesome power of the internet to reach organizations and individuals everywhere, finding ways to hear them as unique voices, valuing their unique and special-purpose contribution, and finding ways to build a single human alliance of caring understanding that enables enlightened common action where it has become essential.

An emerging integral politics owes a huge debt to the visionary pioneers and philosophers who have blazed the way, and to the transpartisan activists who have envisioned a world that works. Let’s explore ways to use our new tools to engage the most responsible and enlightened voices across the planet, in whatever field of endeavor or insight they bring, calling these voices into a truly “integral and collaborative and holistic” context where every voice has an impact, every issue is recognized, and the true potential for a brilliant and flourishing global civilization can be nurtured.

About the Author

Bruce Schuman is an “integral thinker” who has followed a vision of network-supported co-creativity all of his life.  A native Californian, born in Berkeley and raised in Monterey, with roots in Big Sur and the Haight/Asbury, he began his work in psychology and philosophy with a study of mandalas at UC Santa Cruz in 1966.  From an initial vision of a “mandala of logic”, similar to the ideas of 12th C. Spanish mystic Ramon Lull, Bruce took up the cause of Edmund Husserl’s “Philosophy as a Rigorous Science”, and began developing models of deep intuition based on science and logic. These ideas led to concepts in “Algebraic Epistemology”, including the “Universal Hierarchy of Abstraction” (the conceptual structure of the mind as essentially hierarchical and taxonomic), “Synthetic Dimensionality” (a dimensional analysis of universal hierarchy, based on the concept of “distinction” and influenced by fractals and G. Spencer Brown), and the “Bridge Across Consciousness” project (right/left brain, and the question of whether all religions point to the same reality).  In recent years, Bruce has been concerned with the crisis of political polarization, and with possibilities for developing a new kind of integral movement based on “oneness” and the unity of human thinking across all disciplines.  Today, Bruce is exploring ways that human beings can reason together to solve our collective problems.  He supposes that an integral political dialogue, led by deep intuition and “oneness”, and taking the form of interconnected “circles of trust” supported through the internet, is probably the strongest and most direct route to a co-creative human future based on democracy, wisdom and science.

The post 9/24 – Integral Foundations for a New Politics appeared first on Integral Leadership Review.

9/24 – Sustainable Cultures, Sustainable Planet: A Values System Perspective on Constructive Dialogue and Cooperative Action

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Don Edward Beck

Dr. Don Beck
Dr. Don Beck

In the Beginning… 

Still fresh in my mind is a story from my youth, one often told by both teachers and clerics to dramatize the importance of people in whatever kind of world we were able to imagine. A youngster was given a puzzle that had a picture of the earth on one side and was asked to put it together as quickly as possible. The teacher was astounded that the young child completed the task in a surprising short amount of time. “How did you get it done so quickly?” asked the teacher, still in the throes of amazement. “Well,” said the young child with innocent eyes, “on the back of the puzzle was a portrait of a man and that was easy for me to put together. When I got him right, then the other side was right, too.”

I never forgot that simple story because it is just as true today for us, here and now. It explains the theme of this presentation: “Sustainable Cultures, Sustainable Planet.” It simply suggests that until we understand the individual states of mind as well as the multiple webs of culture, our attempts at designing and preserving a “sustainable planet” will be virtually impossible.

I need to address the critical question that must be on your mind right now. Why is some character from America telling us anything about environmental protection? Even worse, should you pay any attention to a Texan, given the quality of air in the home state of BIG OIL and George W. Bush? I cannot answer those two questions for you, but all I ask is that you grant me an opportunity to put sustainability in a totally different framework, one that might make sense. One more thing: I firmly believe the once seafaring Dutch who ventured out into the North Sea and, ultimately, to all points on the human compass, must now become explorers once again. I have been around you for a number of years – looked at the results of my testing systems – listened to you talk about the world in many different cafes – and heard many of your government and private sectors project well into the future – and I can tell you that the most complex thinking on the planet is being done in the land of tulips, windmills, and wooden shoes. I am not just saying this to win over your favor long enough for me to get out of town before you bring the tar and feathers, because I believe it to be the truth, whatever “truth” means.

To whom much is given, of them much shall be required.

The Developmental Track

This will not be an exposition on environmental science nor will it list the growing threats to the atmosphere from many different sources. These can be found in both countless scientific as well as popularized forms. Rather, I want to describe the deeper codes, maps, and equations that describe how societies themselves emerge, zigzag through complex conditions, and then construct solutions to problems that seemed impossible at earlier stages in our existence. My intent will be to focus on the human face on the other side of the sustainability puzzle. And, I will apologize ahead of time for bombarding you with more information than you ever thought you wanted or needed.

First, These Assumptions…

Perhaps we should define terms before we launch even further into this exploration. What is it that makes a culture “sustainable?” What are the essential characteristics that display the full range of “sustainability” levels in various cultures? And, might it be possible to develop something of a S-Culture Index to measure various societies and cultures on these dimensions? Here is an initial list of such characteristics:

  • Sustainable Cultures develop, propagate and update a compelling vision, a sense of transcendent purpose, and a series of superordinate goals to create common cause for a complex culture.
  • Sustainable Cultures focus on systemic health and well-being rather than on one-time initiatives or any magical “quick-fix.”
  • Sustainable Cultures embrace the evolutionary dynamic and recognize that the center of gravity for the culture will shift as conditions of existence change in the milieu, either progressive or regressive.
  • Sustainable Cultures accept that dynamic tension is part of life itself and have learned how to differentiate between destructive and constructive conflict.
  • Sustainable Cultures disseminate self-reliance and responsible decision-making at every level, in every function, and on every issue.
  • Sustainable Cultures mesh the four bottom-lines – purpose, profit, people, and planet – and realize that to accomplish any one of the four they must also experience success in the other three.
  • Sustainable Cultures develop a sense of collective individuality in that the two are seen as cyclical blends and ratios rather than extremes or poles.
  • Sustainable Cultures respect the past-present-future timeline and think of each as an element in the seamless flow of nature.
  • Sustainable Cultures deal with causes and symptoms in a simultaneous, interdependent fashion.
  • Sustainable Cultures possess the capacity to renew themselves whenever the problems of existence create greater complexity than available solutions.
  • Sustainable Cultures integrate economic, political, social, environmental, spiritual and educational domains in an integral fashion.
  • Sustainable Cultures transmit their codes to the present generation while, at the same time, prepare the youth for different conditions in the near and far future.
  • Sustainable Cultures transcend but include previous ways of being while always anticipating what will be next, thus living in open systems.

Challenge to NIDO

Here is a unique challenge and opportunity that you might want to contemplate. Consider turning NIDO into a creative laboratory, a generator and depository of knowledge regarding sustainability, a global resource center for learning how to mesh “clean” energy, human needs, technological sophistication and natural habitats that can be transported elsewhere. So, today – June 18, 2001 – while you are symbolizing the initiation of the renovated monumental NIDO office building – you will also show the same courage, vision, and commitment that so characterized your forebears four centuries ago… and venture out into “The North Sea” once again. And, by the way, this time as compass you might, instead, take along a GPS device.

To make all of the above possible, I wish to offer new insights and procedures within these two areas – Constructive Dialogue and Cooperative Action. I will gently suggest that many of our usual constructive dialogue sessions are limited whenever they drive us into unhealthy and nonproductive circles of consensus-making rather than focus specifically on the nature of problems and their unique solutions. Second, we continue to compromise our capacity to mobilize (cooperative action) quickly and skillfully all of the resources necessary in a given situation, because our decision-making and implementation efforts are clogged by personal ambition, by rigid rule-makers who live in bureaucratic boxes, by cash-in mentalities that cannot see beyond a bank balance, or even by outside predators who bring dangerous viruses into your historic cultural canals and delicate and sensitive meshlands.

Now, the Main Act…

To create and sustain an S-Culture, one that has the capacity, resilience, and vision to survive and prosper in the 21st Century context, the following four actions should be taken:

o   Understand the codes and dynamics that shape cultures and drive change.

o   Monitor vital signs and tension zones to track levels of sustainability.

o   Implement integral policies to promote cultural health and sustainability.

o   Employ skillful means to enhance adaptive intelligences for today and tomorrow.

Since the presentation of these basic concepts will be supported by various media forms, this description will only illustrate the ideas and recommendations. And, since I only speak two languages – American and Texan – you will have to set these concepts into the Dutch culture, people of both the low and high sky.

Understand the codes that shape cultures and drive change

Cultures, as well as countries, are formed by the emergence of value systems (social stages) in response to life conditions. Such complex adaptive intelligences form the glue that bonds a group together, defines who they are as a people, and reflects the place on the planet they inhabit. These cultural waves, much like the Russian dolls (a doll embedded within a doll embedded within a doll), have formed, over time, into unique mixtures and blends of instructional and survival codes, myths of origin, artistic forms, life styles, and senses of community. While they are all legitimate expressions of the human experience, they are not “equal” in their capacities to deal with complex problems in society.

Yet, the detectable social stages within cultures are not Calvinistic scripts that lock us into choices against our will. Nor are they inevitable steps on a predetermined staircase, or magically appearing like crop circle structures in our collective psyche. Cultures should not be seen as rigid types, having permanent traits. Instead, they are core adaptive intelligences that ebb and flow, progress and regress, with the capacity to lay on new levels of complexity (value systems) when conditions warrant. Much like an onion, they form layers on layers on layers. There is no final state, no ultimate destination, and no utopian paradise. Each stage is but a prelude to the next, then the next, then the next.

Each emerging social stage or cultural wave contains a more expansive horizon, a more complex organizing principle, with newly calibrated priorities, mindsets, and specific bottom-lines. All of the previously acquired social stages remain in the composite value system to determine the unique texture of a given culture, country, or society. In author/ philosopher Ken Wilber’s language, each new social stage  transcends but includes” all of those which have come before. Societies with the capacity to change, swing between I:Me:Mine and We:Us:Our poles. Tilts in one direction create the need to self-correct, thus causing a shift toward the opposite pole. “Me” decades become “Us” epochs as we constantly spiral up, or spiral down in response to life conditions. Some social stages stress diversity generators that reward individual initiatives and value human rights. Other social stages impose conformity regulators and reward cooperative, collective actions. Societies will zigzag between these two poles, thus embracing different models at each tilt.

Once a new social stage appears in a culture, it will spread its instructional codes and life-priority messages throughout that culture’s surface-level expressions: religion, economic and political arrangements, psychological and anthro-pological theories, and views of human nature, our future destiny, globalization, and even architectural patterns and sports preferences. We all live in flow states; there is always new wine, always old wineskins. We, indeed, find ourselves pursuing a never-ending quest.

Here’s the key idea. Different societies, cultures and subcultures, as well as entire nations are at different levels of psycho-cultural emergence, as displayed within these evolutionary levels of complexity. Yet, and here is a critical concept, the previously awakened levels do not disappear. Rather, they stay active within the value system stacks, thus impacting the nature of the more complex systems. So, many of the same issues we confront on the West Bank (red to blue) can be found in South Central Los Angeles. One can experience the animistic (purple) worldview on Bourbon Street as well as in Zaire. Matters brought before city council in Minneapolis (orange to green to yellow) are not unlike the debates in front of governing bodies in the Netherlands.

So-called Third World societies are dealing, for the most part, with issues within the beige to purple to red to blue zones, thus higher rates of violence and poverty. Staying alive, finding safety, and dealing with feudal age conditions matter most. Second World societies are characterized by authoritarian (blue) one-party states, whether from the right or the left. Makes no difference. So-called First World nations and groupings have achieved high levels of affluence, with lower birth rates, and more expansive use of technology. While centered in the strategic, free-market driven, and individual liberty focused perspective — all traits of the Stage 5 (orange) worldview — new value systems (green, yellow, and turquoise) are emerging in the “postmodern” age. Yet, we have no language for anything beyond First World, believing that is the final state, the “end of history.” Further, there is a serious question as to whether the billions of people who are now exiting Second and Third World life styles can anticipate the same level of affluence as they see on First World television screens. And, what will happen to the environment if every Chinese family had a two-car garage?

The World Bank, the International Monetary Fund, the GTO, and most multinational corporations reflect the blue-orange worldview codes of cultural discipline, financial accountability, and individual responsibility. Attacks are launched from three directions:

    • Red zone activists, anarchists, and spoilers who love a good fight, and believe the Big Orange Money Machines are easy targets from which to exact tributes in various forms;
    • Blue zone ideologies who defend the sacred against the secular and resent the intrusive technology and destruction of the holy orders and extol the purity of the faith, noble cause, and divine calling; and
    • Green zone humanists and environmentalists who level charges of exploitation, greed, and selfishness, noting the eradication of indigenous cultures and the poisoning of the “pristine’ environment by Big Mac golden arches.

The WTO demonstrations were so confounding to so many because they combined these red, blue and green critiques into single anti-orange crusades. Capitalism and materialism were the twin villains; spirituality, sharing, and social equality, along with sustainability, were the noble virtues. There appeared to be no middle ground; no zone of rapprochement; no win:win alternative. Herein lies the global knot: the seemingly irreconcilable conflict between and among the haves, the have-nots, the have a little but want more, and the have a lot but are never content. There must be a better way.

In addition to this Spiral Dynamic-based analysis of the shaping codes and changing priorities, author Howard Bloom describes a five process Pentad that encapsulates the “Prime Directive” in operation.

Finally, based on the All Quadrants/All Levels schematic designed by Ken Wilber, note how these core vMeme codes display their themes in the Individual (invisible/interior and visible/exterior) and Collective (invisible/interior and visible/exterior) Quadrants. Any successful sustainability project should constantly search for ways to inculcate the environmental message onto a much larger psychological footprint, one that spreads throughout the cultural “canals.”

Monitor vital signs and tension zones to track sustainability indicators

Whenever one seeks after a complete medical check-up, you expect the doctor to construct a vital signs portrait of yourself – your chemical, electrical, psychological and biological indicators – in a search for abnormalities and early signs of serious trouble. Imagine a time in the near future when leaders in the Netherlands could come to a place such as NIDO and see displayed, on floor-to-ceiling video screens, the “vital signs” of the entire society, especially those that reveal the levels of sustainability.

This GIS (geographic information systems) process that overlays data and patterns onto geographic places could be used to search for the relationships between and among these displays. We often see such maps of economic well-being, crime types and patterns, health-care indicators, living conditions, and other critical data flows that simply gather dust on some administrator’s desk. Then add in the rich personal and neighborhood profiles based on mass customization marketing strategies. What if we could place these data streams and mosaics on top of each other to look for the early signs of environmental “trouble?” Moreover, we should be able to track issues and adaptive intelligences on the spiral “levels” and among the “quadrants” just as well.

Since GIS technology is very advanced in the Netherlands, and most of the information that we would want to display is already available, all we need to do is bring it together in such a form that we can “see” it all at once, displayed in a single place. And, since our thinking is impacted by chaos/order ratios and self-organizing principles, our task would be to create natural designs that implement these adaptive intelligences on the part of individuals and social groupings. Rather than create a regimented, social control monolith, the intent would be to inform the general public of these “vital signs” so that they can exercise their informed “self-reliance.’

Then, after the Netherlands has taken the lead to create and field-test this powerful technology, just imagine what would happen if a similar effort were launched at the United Nations to design a Vital Signs Monitor for the entire planet. One can already find EarthPulse-type monitors of the physical universe, but what is lacking is the 4Q/8L perspective, especially since the left-handed invisible quadrants are seldom if ever recognized, much less revealed.

Implement integral policies to promote cultural sustainability

If we are able to read the deeper codes that shape cultures and trigger shifts in the underlying belief systems, and have made some progress in monitoring the vital signs, then we are in a much better position to design effective Constructive Dialogue processes. There are, of course, many different decision-making and problem resolution methods which are especially suited for different situations. To both design and maintain sustainable cultures, a specific technology will be required. I refer to this as a MeshWorks.

A MeshWorks is a form of Constructive Dialogue that deals specifically with the “Humpty Dumpty Effect,” a condition created when a Tower of Babel of spokespeople, solution mongers and stakeholders end up making things worse, not better. Even though they are all doing the very best they know how to do, they are unable to deal with the complex problems that need resolution.

MeshWORKS thinking illustrates how to get all of the entities “on the same page” to focus their resources like laser beams on the inevitable steps and stages of development that form healthy cultures. A key component in this process has been described by Dr. Ichak Adizes (www.adizes.com) in what he calls CAPI – Coalescing Authority, Power, and Influence at the same time on the same problem. Authority refers to those who represent the system; Power indicates those who can support or sabotage; and Influence involves those with expert views or insights. Too often we only have one or two of these represented in the Constructive Dialogue. We have all seen this happen before, in spite of our very best intentions…

    • The Authorities decide on policy and then drive it down the organization.
    • The Wheeler-Dealers construct a win:win for themselves and leave others out in the cold.
    • The Consensus-Feelers spend countless hours in dialogic circles insisting that everybody have a say and be included.
    • The Majority-Rule Mandaters who believe that a 50% plus one vote should always rule the roost.

MeshWeavers are able to infuse into the Constructive Dialogue an understanding of the deeper value system codes so that efforts can be tailored for specific situations and different levels of thinking in the people involved. Such an effort can provide the cohesive principle that is missing in the age of fragmentation. This approach can generate transpartisan approaches to policy formulation that is vastly superior to either partisan or bipartisan efforts.

The key technology, here, is to place competing values system codes on the ends of the paradox to demonstrate how both/and thinking is superior to either/or ultimatums. This would be a creative way for pro-growth (usually the orange vMeme), and pro-quality of life (combinations of green and yellow) can often find ways to accomplish both in a synergistic fashion.

Employ skillful means to enhance adaptive intelligences throughout

Since a Sustainable Culture has been able to disseminate, in a holistic fashion, the core intelligences throughout the entity rather than gather them all at the top or in elitist centers of influence, it must search for innovative ways and skillful means to convey information and knowledge far and wide.

Here is a case study in Cooperative Action. The issue will be the environment. The challenge is to find better ways – skillful means – to communicate to both the youth and society-at-large through a neutral, universal, and quite attractive set of characters. These characters, along with well written story lines, will be able to carry the message in both the printed word, through electronic transmission media, and in other forms as well. They will be able not only to deal with environmental content, but to couch their messages within the value system codes in order to penetrate more deeply into mass minds.

We will enlist Misty (purple), Breeze (red), Fauna (blue), Pulsar (orange) Geo (green), Synapse (yellow) and Bloom (turquoise) in this endeavor. In their original version, they are all communicating more or less in the deep ecological (green) band. Note how we can get each to express the importance of environmental sustainability – but in the language of the entire spectrum of vMeme codes. By doing so, our intent will be to retreat from vMeme warfare to get all of the codes embracing the commonly held superordinate goal.

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About the Author

Don Beck is a teacher, geopolitical advisor, and theorist focusing on applications of large scale psychology, including social psychology, evolutionary psychology, organizational psychology and their effect on human sociocultural systems. He is the co-author of the Spiral Dynamics theory, an evolutionary human development model. He spent many years adapting the work of his mentor and colleague, developmental psychologist Clare W. Graves. Professor Emeritus in Psychology at Union College in New York.

The post 9/24 – Sustainable Cultures, Sustainable Planet: A Values System Perspective on Constructive Dialogue and Cooperative Action appeared first on Integral Leadership Review.

11/30 – Polarization, Conversation, and Collective Intelligence

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Tom Atlee

Tom Atlee

Tom Atlee

Polarization is rooted in dichotomous thinking – binary, oppositional, polarized perspectives that have been with us for thousands of years.  The problems and insights presented by dichotomous thinking have been long recognized, along with transpolarizing perspectives that provide us with positive ways to appreciate dichotomy and deal with it and the false choices it often seems to present.

To demonstrate what I mean, here are a half-dozen examples I’ve encountered in my own work:

  • Taoism’s Taijitu (yin-yang) symbol reminds us that seeming opposites depend on and dance with each other – indeed, that they require each other even to be defined and recognized.
  • Buddhism’s principle of “dependent co-arising” generalizes and deepens the Taijitu insight to embrace everything even beyond polarities.  It invites us to let go of our attachments so we can, with clarity, simultaneously witness and participate in what David Spangler calls “the co-incarnational universe”.  http://www.co-intelligence.org/P-Spangler.html
  • Hegel’s dialectic notes that this dance is often generative – that the struggle between thesis and antithesis births a synthesis that includes and transcends prior perspectives that once seemed incompatible – at which point the creative struggle begins again at the new level of integration, with the new (syn)thesis calling forth a more evolved antithesis.
  • Polarity Management notes that some problems persist because their dichotomous nature involves a dynamic tension that prevents both sides of the dichotomy from being maximized at the same time.  For example, the more freedom people have, the more some people rise above others, undermining a society’s equality – especially when some people accumulate power to control or manipulate the others, thus intentionally reducing their freedom.  On the other hand, the more we educate and legislate for equality, the more we end up constraining freedom.  Polarity Management suggests that although we can’t MAXIMIZE both of the polarities at the same time, we can OPTIMIZE both by recognizing that each has an upside (that advocates rightly value) and a downside (that opponents rightly fear).  Both change initiatives and resistance to those initiatives should be welcomed for the insights they provide into a bigger picture that includes and transcends the two poles, and empowers us to manage a dynamic, life-serving balancing dance between the poles. http://www.jpr.org.uk/documents/14-06-19.Barry_Johnson.Polarity_Management.pdf
  • Rumi’s most famous poetic invitation – “Out beyond right-thinking and wrong-thinking there is a field; I’ll meet you there” – conjures up a space of non-judgment where we can directly encounter the wholeness of each other and the world beyond divisive categories.
  • Nonviolent Communication provides a method for meeting in Rumi’s field when we find ourselves at odds with ourselves or each other.  NVC grounds us in universal needs that can be satisfied in multiple ways and in empathic inquiry that helps us identify the special satisfiers that can meet the needs of all involved.  Often our need for connection is so intense that our initial conflict simply dissolves (without being “solved”) as one of us helps the other(s) join them in Rumi’s field.

Many of these approaches to polarity note how, when one pole is enhanced, its opposite tends to manifest in even more powerful, problematic, and/or transformative ways.  Part of the wisdom of these perspectives is helping us come to accept that inescapable fact of life.  The other part of their wisdom is helping us engage creatively with it.

A third part of their wisdom can provide us with paths leading outside the constraints of polarization altogether, to see more clearly that the options it presents are basically false. After all, reducing reality – or any ecosystem or spectrum of perspectives – to two alternatives is drastically reductionist.  There are almost always more than two kinds, energies, realities, perspectives, or options present.  If we reify polarities too much, they become a consciousness-constricting, life-degrading mirage.

However, there are limits – naturally different and evolving for each person and group – as to how far we can expand our perspective before we become overwhelmed or dysfunctional.  It is no surprise, then, that most of us look for easy ways out.  Our minds have a tendency to oversimplify in order to navigate the complexity of life, to find factors or ways of knowing that are more relevant or productive than others. Furthermore, having two options gives us things to not only be clearly FOR but also to be clearly AGAINST, supporting the kind of conflict-centered life dramas that engage our attention – us against them, my way or the highway, pro-and-con.  Two are better than one, and simpler than three, and so much more comprehensible than eighty-seven – or infinite – interconnections and possibilities!

Some people, realizing the futility of dichotomous reductionism, but unable to see a way out of it, throw up their hands in disgust or cognitive surrender, or transfer their allegiance to some particular theological narrative, Venn diagram, quadrant model, or spectrum of realities that seems to explain it all in more flexible or expansive terms.  This last is SUCH an advance over dichotomous black-and-white thinking and almost always makes a significant contribution to nuancing and stretching our understanding.  But, as the saying goes, the map is not the territory, and the territory has a disturbing habit of rubbing up against the geography of whatever maps we love, seeking to alter their shape.

Here and there we find courageous folks who seek to actually confront the true complexity of reality. They end up “knowing that they don’t know”.  They become humble, nuanced, detached from any one perspective or map but interested in many, curious in their thinking and aware that “there is always more to it” than whatever is asserted or seems obvious.  Their sense of knowing becomes a journey more than a destination, as their certainty finds itself in a companionable dance with uncertainty in the yin-yang of ever-evolving understanding.  They see the world in more dialogic terms, as an endless conversation, and thus attend to what makes that conversation more or less enjoyable, productive, enlightening, transformational, or otherwise to their liking and to the benefit of all involved.  And in their search for solutions, they look for the elusive “third way” or “the emergent possibilities” that haven’t yet shown up in the collective radar, more often than not through the co-creative engagement of diverse – even conflicting – perspectives.

I have written this as if I’m describing three distinct kinds of people – or, if you will, three different kinds of leader – The Dichotomist, The Mapper, and The Dialogician. This assertion is, of course, reductionist in its own right, in addition to being judgmental, especially regarding the dichotomizers.  And what I’ve said so far is just one model or spectrum of different kinds of thinking, one map whose territory is far more complex than what I offer here.

Furthermore, these three thinking types are, in fact, dimensions of us all, modes of dealing with reality as we find it – and as we find ourselves and others with whom we live and work at any particular time.  Truly, I find myself continuously occupying and moving among these cognitive modes, often holding all three simultaneously in different aspects of my consciousness.

And, of course, there is the additional awareness that all such engagement in distinctions unfolds within a more fundamental Oneness – or unitary aspect of Wholeness – which itself has many aspects and dimensions which dance together in vibrant ways that so engage our co-incarnational attention…

SOCIAL FACTORS

Having reviewed some general observations and theory about dichotomous thinking and polarization, let’s get more specific.  I suspect most readers of this journal will be especially concerned with social and political polarization that arises out of the basic factors described above, but which have their own manifestations and magnifying dynamics in our particular era. In the social manifestation of polarization we find a significant factor in the fragmentation – and resurfacing – of cultural sources of unity and coherence, including traditional institutions of shared meaning-making like religions and clubs which are now showing up more as networks and movements.

Way back in prehistoric times – and in isolated places even today – more or less coherent tribes occupied specific territories separated by distances and geographic obstacles like oceans, rivers and mountains.  Traditional cultures evolved into relative homogeneity around cultural narratives and practices shaped by their unique environmental conditions. People’s relative lack of mobility kept them isolated from other cultures and perspectives. These factors gave cultures a certain solidity and persistence, a dynamic analogous to the processes of biological speciation in geographic isolation.

But as new forms of mobility were developed, contacts between tribes became more frequent and their cultures began to evolve more quickly.  And with agricultural  settlements and empires came increased cultural mixing propelled by trade, warfare, and slavery.  The industrial revolution – with its mass production and rapidly evolving communications and transportation technologies – magnified the imperial culture-blender even further.  Unprecedented elite power, capitalist marketing, and manipulated individualist culture (ref: The Century of the Self http://en.wikipedia.org/wiki/The_Century_of_the_Self) introduced new and powerful forms of cultural co-optation that transformed both the extent and the content of cultural diversity, bringing Thai burritos to Oakland, CA, and McDonalds and Toyota to virtually every major city in the world while undermining the ethical, philosophical, and place-based dimensions of earlier cultures.  As coherent traditional cultures fragmented, diluted and mixed, nationalism and the state became the dominant unifying forces.  With increasing state power, leaders in the battle for state influence and resources increasingly tapped into the unifying dynamics of endangered traditional cultures (ethnicities), beliefs (religious and political ideologies), and class interests to unify and control their partisan followers, aided by increasing understanding of the dynamics of people’s minds and passions (thanks to psychology, sociology, neuroscience, and marketing research).

In the modern era we find, as well, a counter-flow – a reaction to both the old traditions and the ubiquitous modern monoculturalism – the rise of the “cultural creatives” who mix and match new and old cultural forms into “new tribalisms” of beliefs, lifestyles and internet-based (and other virtual) networks and communities.  In an unexpected twist, these communities also have a growing geographic dimension, as location becomes less of a given and more of a choice – and as those choices stick.

Since it is more comfortable living with like-minded others, as mobility has increased, more Americans have moved into neighborhoods and relationships that supply that kind of comfort.  We are clustering geographically in networks and information ecosystems, in relationships, etc., where we share worldviews and self-reinforcing information with like-minded others, reifying those worldviews into real-world silos of thought and action. Numerous books and articles have been written on this – from The Big Sort http://www.thebigsort.com/home.php to studies of dating http://journalistsresource.org/studies/politics/polarization/political-polarization-american-public-geography-dating#. This balkanization of America (and the world) is enhanced by the information balkanization of the Internet, especially the tendency of major search functions – from Google to Netflix to Amazon – to channel viewers according to their demonstrated interests and towards the choices of like-minded others.  As all this unfolds, our exposure to different people and perspectives is shrinking, driven by the attractor of our own preferences and the discomfort of dealing with differences.  The easier it is to pursue and satisfy our own preferences, the less we need or want to deal with uncomfortable differences.  With each passing year these virtual and physical feedback loops become more dense and mutually reinforcing, solidifying our polarizing sense of Us and Them.

So we find such dynamics have fragmented the relatively coherent and conformist character of traditional societies, generating an unprecedented level of diversity in perspectives, choices in behavior and location, and speed of change.  Our natural response to the resulting complexity and stress is to “circle the wagons” with likeminded others.  So we cluster both geographically and virtually.  Our islands of shared belief, ethnicity, and interest resist the dynamics of change and ameliorate the stresses of diversity and choice.  Both individually and communally, they provide psychological refuge from these fragmenting forces, creating pockets of unity especially when under attack or when manipulated by public relations experts and demagogues. So the old tribal dynamics have been resurfacing in both old and new forms and now coexist – and, in fact, are coevolving – with more modern interactive, disruptive, novelty-generating, and recombinant dynamics.

Political Polarization

All this is, of course, reflected in and magnified by the dynamics of political power-seeking. The kind of political polarization we see today – usually framed as liberal versus conservative, left versus right, or (in the U.S.) Democrat versus Republican – is grounded in the ancient dichotomous thinking described at the beginning of this article.  But that natural dichotomizing impulse is helped along by a number of additional factors  indigenous to political culture, especially in the U.S.:

1. The majoritarian system itself.

It is much easier to get more than 50% when we are dealing with two options than when we are dealing with three or more.   In majoritarian cultures with a winner-take-all voting process (as in the U.S.), these tendencies tend to whittle the partisan field down to two dominant parties or ideologies with other tiny parties relegated to the fringes. (In majoritarian cultures with proportional representation, as in most parliamentary systems, majorities are reached by alliances between parties, which ameliorates the polarization dynamic but sometimes makes very small parties into “king makers” who provide the swing votes in a close call.)

Thus winner-take-all majoritarian cultures encourage people to align into bipartisan polarities or polarized framings like “pro-life” versus “pro-choice”.  This framing of the abortion issue provides a great example of the polarizing dynamics and demonstrates vividly how both ridiculously reductionist and thoroughly misleading polarized framings can be. Pro-life versus pro-choice is ridiculously reductionist because it obscures the actual complex landscape of feelings and opinions about abortion, forcing people into these two opposing camps where they may not feel totally comfortable, but which they adopt in order to have companionship and political impact in their majoritarian adversarial culture. http://co-intelligence.org/S-beyondabortiondebate.html

The pro-life/pro-choice dichotomy is thoroughly misleading because its category labels are inevitably presumptuous and exclusionary, claiming conceptual higher ground to which they are not entitled.  Again, the real world is more complicated than our labels assert.  After all, many people on the pro-life side are in favor of many death-dealing policies – like capital punishment and wars – and want certain choices – like where to send their kids to school.  Similarly, many on the pro-choice side are often against certain choices – like parents being free to genetically design their babies or any citizen being able to own any gun – and they are for many life-affirming things – like every child being wanted, equal pay for equal work, and sustaining planetary life for future generations.   The closer you look at labels like pro-choice and pro-life, the fuzzier and more outrageous – even insane – they become.

When presented with having to choose between only two options in the political field – like pro-life or pro-choice – people either take sides or “waste their vote” (by supporting some fringe third perspective that doesn’t stand a chance in the majoritarian battle) and seem wishy-washy to their more ideological peers.  But the psychodynamics of taking or not taking sides can be both compelling and confusing:  People find they have to compromise their values in order to commit to one party or one position on an issue, because their opinions and preferences are problematically complex.  That complexity muddies the majoritarian hunger for polarizing clarity, so it must be suppressed by squeezing it into the binary choice, which leaves the more consciously complex citizen on the sidelines.

2.  The culture and techniques of debate.

The “debate” narrative draws us into being for or against a proposition rather than engaging us in a shared search for optimum solutions. It also subjects us to – and tempts us into mastering – sophisticated tricks of logic and illogic so that we can win the debate battle rather than helping us understand the essential facts, stories, and values involved in our shared situation so that we can wisely resolve our conflict or co-design a well-considered shared course of action. Debate, like war, is a dichotomous manifestation of a culture of competition and contest which itself usually involves more than two parties but often degenerates into  oversimplified “sides” and coalitions in the pursuit of the power needed to dominate challengers.

  1.  The use of expert – especially scientific – public manipulation.

As a modern manifestation and intensification of the culture of debate, we see massive and increasing funding being loosed into the field of political PR and electioneering.  Scientific PR researches how people respond to different messages and images so political campaigns and their allies can craft their communications to shape public  opinion in their favor.  Using methods from surveys and focus groups to brain scans and eye-motion detectors, researchers work out how to undercut citizens’ rationality at unconscious levels, colonizing their reason to create rationalizations for unconsciously motivated behaviors that the PR masters are puppeteering.  PR experts also know how to sideline, cover up, or distract us from substantive issues, using partial or irrelevant facts, dramas, and images to direct our attention where they want us to put it, not unlike the techniques of a magician or hypnotist.  And empowered by computerized demographic and geographic data, they also know who among us to target with which message in what location through what media.  Smart PR and abundant advertising resources can even make lies and distortions pay off with few consequences for the misinformation masters.

Successful political PR is usually based on emotion-laden, over-simplified framings, arguments, stories and images that unduly glorify one side while demonizing the other. Playing on our longings (which PR attaches to US) and especially our fears (which PR attaches to THEM), this polarizing strategy – common in any hot debate – has a toxic power that undermines our ability to think clearly and feel deeply into the many-faceted complexity of issues and political personalities – to say nothing of talking with fellow citizens whom we are inclined to dismiss as ignorant enemies.

In tandem with that message manipulation are partisan electioneering manipulations ranging from the respectable (like get-out-the-vote efforts, which are irrelevant in countries like Australia where voting is mandatory) to the criminal (like stuffing imaginary ballots and hacking voting machines).  Laws are passed or voting venues or arrangements are altered to make the very act of voting difficult or impossible for your opponent’s constituents – like poor people or students.  Or negative campaigns are undertaken that so disgust voters that fewer of them vote; the less popular side can then take advantage the resulting suppressed turnout by financing their own side’s get-out-the-vote efforts (usually staffed by the party’s passionate hyper-partisan “base”).  Finally, the practice called gerrymandering – through which the boundaries of electoral districts are manipulated to the advantage of whatever party controls the legislature doing the redistricting process – can almost guarantee the re-election of existing officeholders or their fellow partisans.

All this manipulative know-how – empowered by science, technology, internet tracking, and unanswerable floods of campaign contributions – undermines the whole logic of elections as providing answerability and the leverage voters need to shape their representative government to serve their public interests.  The magnified toxic power of PR and election manipulation by partisan interests colonizes the potentially enlightening power of people’s thinking, feeling, stories, and participation in shaping their political world, channeling it to benefit those special interests.  The whole bizarre dynamic gives us good reason to wonder how much democracy we actually have while supporting a level of partisanship that makes it hard for democratic institutions to even govern effectively.

4. The feedback dynamics of schismogenesis

Initially the dynamics in 1-3 above increase only the APPARENT (though not real) homogeneity of each side. But this APPARENT uniformity soon evolves into ACTUAL uniformity by decreasing the exposure of each side to the arguments and people on the other side. That decreases the ACTUAL diversity of opinion on each side, since each is becoming more righteously closed-minded and conformist about their own perspective and ignorant of the other’s. Gregory Bateson calls this “schismogenesis” – the systemic co-creation of division (schism). This has been demonstrated in research –  http://en.wikipedia.org/wiki/Group_polarization, http://en.wikipedia.org/wiki/Schismogenesis, http://en.wikipedia.org/wiki/Groupthink, http://en.wikipedia.org/wiki/Extremism.

As the apparent extremism of each side increases, the other side is able to paint itself as moderate in the face of the other’s extremism even as it tightens up its own worldview in reaction.

The more extreme each side’s views get, the more they think that the media, government, academia, etc., are controlled by the other side – which, in turn, feeds even more extreme views and actions, in an effort to have some impact on the monolithic Bad Guys. (In many cases we might more accurately view these institutions as controlled by interests that aren’t on the political spectrum, per se, but who use ideological conflict to manipulate populations or the policy apparatus for non-ideological power and profit.)

As special interests increase in wealth and manipulative power, they increasingly use culture, religion, and political ideology to demonize the ‘Other’ as a mobilizing device, especially to “mobilize their base”, that is, those most extreme ideological elements on their side whose ideological energies make them the most dedicated workers for their partisan cause.  Ironically, the power holders in a partisan camp do not need to appeal so much to the more moderate majority of their followers, if they can fire up their extremists to do the hard work of financing and winning a political campaign, sometimes resulting in both the private and public voices of that campaign being more extreme than that majority, a group who goes along anyway out of fear of the other side and in order to not “waste their vote”.

  1.  The divisive impact of injustice, inequity, and insecurity

Increasingly real and visible economic, social, and situational injustice, inequity, and insecurity drive people into estranged camps rife with envy, resentment, anger, and paranoia.  The greater the observable differentials between the haves and the have-nots, for example, the more oppositional and conflicted class-sensitive energy is generated in the system as a whole.  Some of this energy is dissipated by promoting the misleading partial truth that “we are all responsible for our own life conditions, for our own success or failure in life” – often to the collective, systemic benefit of more privileged camps.  On the other hand this polarizing energy is often intensified and cynically used by people who gain power by demonizing an enemy or some scapegoat caught in the dark, sparking dance of shame, ego, tribe, hatred and revenge. Both scapegoating unpopular groups and blaming individual shortcomings bolster negative polarizing energy rather than addressing its systemic sources.  In current U.S. political discourse, much of the talk against immigration focuses on immigrants taking away jobs that would otherwise go to Americans (a questionable assumption) rather than on the radical concentration of wealth at the top of American society http://www.tomatleeblog.com/?p=175326345 which in a healthier economy could be used creating jobs in repairing America’s infrastructure and transitioning it to a post-carbon economy.  Equitable social arrangements tend to foster moderate political dynamics and better measures of social welfare.  http://www.equalitytrust.org.uk/

  1.  Scarcity

Intimately connected to the preceding dynamic of inequity, scarcity (of resources, attention, time, caring) can generate cooperation, sharing, and mutual aid or competition and battles to see whose needs get met.  (ref Solnit, Rebecca, A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster (Penguin, 2010))  Much scarcity is an illusion generated by the ways we organize our social relations and our economic systems.  For example, when people share goods and services that once were individually owned or accessed, they discover a sudden abundance that has existed all along, hidden in closets and garages.  However, some scarcity is very real and becoming more so as excessive consumption, waste, pollution, and climate disruption degrade available resources and our global life-support systems.  So if we don’t want society to split apart into increasingly polarized factions, we need to foster cooperative ways of meeting the challenges of increasing material scarcity by creating a sense of material enoughness combined with abundant meaning and delight not so dependent on material goods and services provided by centralized and monetized economic systems. http://www.shareable.net/

ON THE OTHER HAND….

Polarization in American society, while obviously politically and socially unhealthy, may not be as extreme as it seems from the media battles of punditry and the dysfunctions of Congress.  Apparently the media face of political discord derives partly from the media’s love of conflict and partly from the odd nature of political districting – and redistricting – in the U.S.

A 2014 study entitled “A Not So Divided America” http://vop.org/wp-content/uploads/2014/07/Red-Blue-Report.pdf did a meta-analysis of public polling questions that reached beyond people’s general responses to issues into their support for specific public policy proposals. The researchers delved into 388 questions from 24 major surveys done between 2008-2013. These particular polls were chosen for the study because they included data about the state or district where each respondent lived, which could then be identified as primarily liberal or conservative.  The researchers found “remarkably little difference between the views of people who live in red (Republican) districts or states, and those who live in blue (Democratic) districts or states… Most people living in red districts/states disagreed with most people in blue districts/states on only four percent of the questions… For a large majority of questions – 69 percent – there were no statistically significant differences between the views in the red districts/states and the blue districts/states.”  (Note that this review did not include people identifying as independents, which would change the level of support for various specific policies in unpredictable ways.  But the point of the review was to examine the views of the supposedly polarized Democrats and Republicans.)

This seemingly non-polarized aspect of the U.S. population is also reflected in certain maps of electoral results.  The American version of winner-take-all majoritarianism tends to produce different maps of our electoral diversity, depending on one’s scale of observation and whether one is mapping the winners or the percentage of voters who voted for the various candidates.  This remarkable page explores these different factors in vivid detail.  http://www.graphgraph.com/2012/11/maps-of-the-2012-presidential-election/  The most important graph for our purposes is the one that shows what has come to be called The Purple America map http://en.wikipedia.org/wiki/Purple_America , meaning that the vast majority of us live in counties that contain substantial percentages of voters for both Republican and Democratic candidates.

These maps compile data on people’s votes for president, by county and state.  I haven’t seen voting maps for Representatives and Senators, but we could assume at least some similarity.  Legislative districts are different from the counties used as the basis for the purple maps above.  Sometimes they are more homogeneous because their boundaries have been manipulated to concentrate a minority population, either to get that minority representation or to remove their influence from adjacent districts.  Other times districts boundaries are redrawn to distribute a particular population more thinly to deny them representation.  One of the results of all that is that voting districts can have a different proportion of partisan voters than counties – which include the same people but in different configurations.  Furthermore, thanks to winner-take-all majoritarian electoral results, the partisan makeup of the elected Congress people will not only NOT reflect the partisan distribution of the population of the counties and states, but will tend to be more polarized – and that polarization will be embedded in the district structure.  These seemingly solid ideological groupings seem at odds with the apparently greater political diversity reflected in the counties and states.

In his discussion of The Big Sort: Why the Clustering of Like-Minded America is Tearing Us Apart by Bill Bishop http://amazon.com/gp/product/0547237723, Amazon reviewer Gaetan Lion – with reference to Morris Fiorina’s Culture War? The Myth of a Polarized America – notes the “paradox between fractured polarized communities vs. moderate States and rising percentage of independents.”  He points out that “you have polarized communities but overall moderate electorate and extremely polarized politicians representing the electorate.”  Lion calls for “a unifying theory resolving those divergences depending on what political scale you focus on.”  http://amzn.to/1p6bkaW

For an excellent description of gerrymandering, see Wikipedia http://en.wikipedia.org/wiki/Gerrymandering, especially the abc chart under “Effects of Gerrymandering”.

But none of this negates the existence of polarized energies in the U.S. and elsewhere, and the detrimental effects these energies have on their societies.  So I’ll now turn to exploring ways to address these energies to the benefit of the common good.

LEARNING, CONVERSING AND COLLABORATING OUR WAY BACK INTO SOCIAL WHOLENESS

To move beyond polarization, we need leadership to help us transcend partisanship, to develop our social capital, to generate collective intelligence and wisdom, and to see life from more holistic perspectives.  I explore each of these more in the sections that follow.

These four domains are intimately interdependent.  Enhancing any one of them enhances our prospects for developing the others.  In developing each of them, we need leaders who can lead us into collectively leading ourselves, because top-down approaches are ultimately not going to work to overcome polarization.  This is because overcoming polarization requires, most importantly, recognizing and empowering diversity in our social lives and, secondly, because it’s just too easy for polarizers to knock the top off of movements for wholeness.  The transformation needs to be thorough.  We need a cultural revolution at every level and in every sector of society, a deep shift whose many facets are woven together by – and drive forward with – creative conversation.

1.  Nonpartisanship – reducing slavish identification with reductionist “sides”

Polarization, being an extreme, is unstable.  Even though it gets much help from our psychology and our political systems (as noted above), it requires a lot of energy inputs to keep it going.  Its recent manifestation as “Congressional gridlock” doesn’t help its PR:  For the last four years Congress has been viewed unfavorably by more than 80% of Americans of all parties http://www.gallup.com/poll/166196/congress-job-approval-drops-time-low-2013.aspx  So as political polarization and its false choices increase, we find a growing backlash against it.  Three of the major components of this transformational backlash – the rise of “independents”, the rise of “transpartisans”, and the rise of “deliberative post-partisans” – are described below:

  • “Independents” http://en.wikipedia.org/wiki/Independent_(voter) refuse to identify with any one political party.  They often have open-minded or pluralistic attitudes and make their choices based on the merits of specific proposals or candidates rather than on party affiliations.  This doesn’t mean that many independents aren’t ideological – they are! – but it means they are at least less influenced by the polarizing dynamics of major partisan politics.

In January 2014, Gallup estimated that 42% of Americans now identify as independents, compared with 25% as Republicans and 31% as Democrats.  http://www.gallup.com/poll/166763/record-high-americans-identify-independents.aspx  Even though a slight majority of Americans still identify with one of the two major parties, the majority of Americans have a negative view of both parties http://www.gallup.com/poll/166202/democratic-party-maintains-favorability-edge-gop.aspx.  The more citizens abandon partisan affiliations, the more political space is created for initiatives and perspectives that don’t reinforce the party lines and major party dynamics.

Note also that independents are the swing voters who can make or break either party’s successes. That power could be organized to force the major parties to make better choices of candidates and policies.  Several organizations attempting to do this include:

Independent Voters of America  http://independentvotersofamerica.org/manifesto/

Independent Voice  http://www.independentvoice.org/about.html

  • Independent Voting  http://www.independentvoting.org/People who identify as “transpartisans retain their partisan views – including many partisan views outside the two-party duopoly, such as Libertarians, Constitutionalists and Greens – but they advocate and practice respectful conversations among partisans and foster cross-partisan collaborations on policies on which they all agree, often including issues ranging from war and the military budget to corporate power and the surveillance state. Husseini, Sam “The Perennially ‘Unusual’ Yet Somehow Ubiquitous Left-Right Alliance: Towards Acknowledging an Anti-Establishment Center”. http://husseini.posthaven.com/the-perennially-unusual-yet-somehow-ubiquitous-left-right-alliance-towards-acknowledging-an-anti-establishment-center

Transpartisan literature dates from A. Lawrence Chickering’s 1993 “Beyond Left and Right: Breaking the Political Stalemate” http://www.amazon.com/Beyond-Left-Right-Political-Stalemate/dp/1558152091 to Phil Neisser and Jacob Hess’s 2012 “You’re Not as Crazy as I Thought (But You’re Still Wrong)”.  http://www.amazon.com/Youre-Crazy-Thought-Still-Wrong/dp/1612344615

Among the many organizations that see themselves as transpartisan or function on transpartisan principles are these:

The Transpartisan Center http://www.transpartisancenter.org/

The Liberty Coalition  http://www.libertycoalition.net/partners

Living Room Conversations  http://www.livingroomconversations.org/

NoLabels  http://www.nolabels.org/

Public Conversations Project  http://www.publicconversations.org/

Mediators Foundation  http://mediatorsfoundation.org/

A Greater US  http://agreater.us/

Reuniting America  http://reunitingamerica.org.

Campaign for A New Policy with Iran. http://www.discoverthenetworks.org/printgroupProfile.asp?grpid=7436

  • “Deliberative post-partisans” try to get beyond partisanship altogether, often believing that political parties and partisanship are themselves major defects in our practice of democracy.  http://www.co-intelligence.org/polarization-Fetzer.html Instead, they advocate wiser, more productive forms of collaborative public problem solving among citizens as peer members of their community or society, either regardless of their political views or with serious attention given to including the full spectrum of political views in their locale.  These processes tend to involve cross-sections of the population (often randomly selected) in providing fresh input to the public and/or to official decision-makers.  They make use of information-intensive deliberative activities that produce well-considered advice and/or choice-creating conversations that generate new perspectives and creative options about how to deal with specific public issues.  The following are some of the leading approaches in this post-partisan movement:

Citizen Deliberative Councils  http://co-intelligence.org/P-CDCs.html

Citizens Juries / The Jefferson Center  http://jefferson-center.org/how-we-work/citizen-juries/

Wisdom Councils / The Center for Wise Democracy  http://wisedemocracy.org/page11/page18/page18.html

Planning cells  http://planet-thanet.fsnet.co.uk/groups/wdd/99_planning_cells.htm

Deliberative Polling   http://cdd.stanford.edu/polls/docs/summary

Public Agenda’s “Framing for Deliberation”  http://www.publicagenda.org/files/CAPE%20Working%20Paper%20Framing%20for%20Deliberation.pdf

These nonpartisan political stances – independence, transpartisanship, and deliberative post-partisanship – set the stage for the development of social capital (and vice versa).

 

 

  1.  Social capital

Social capital is the amount and quality of relationships in a community that provide the basis for collaborative action on communal affairs.  Theoreticians have proposed that there are two kinds of social capital – bonding capital among similar people and organizations and bridging capital among people or organizations with significant differences.  These relationships constitute a primary resource and form of wealth in any community or society – together weaving what has been poetically called “the fabric of society”.  Where both of these relationships are strong, we find a strong social fabric.

Social capital can be built by investing in it, and it itself can be invested in projects to produce goods and services or to pursue shared goals.  In this sense, it is like other forms of capital – financial, material, built, intellectual, natural, etc. – that can be invested, fostered, and accumulated.

A healthy society has a balance of both forms of social capital – bonding AND bridging.  That balance is undermined by polarization – which is a manifestation of extreme bonding achieved by undermining the bridges between different kinds of people.  That lopsided bonding capital is invested by political manipulators to further their narrow agendas.  In the face of this, parts of the community or society will find themselves longing for more bridging capital to invest in the common good.  Below are some strategies leaders can use to achieve that – or that communities can use to better lead themselves.

Keys for leadership here are active, respectful, empathic listening and creating interactive contexts where people can enjoy each other’s company and, ultimately, truly hear each other’s diverse perspectives and stories to discover their common humanity and their common needs, interests, and aspirations – leading to collaborative action.  These show up strongly in the following approaches:

  • Bridging social activities.  In the face of polarization, it is almost always productive to convene events that encourage people with different beliefs, ethnicities, social status and/or other “hot” differences to interact in fruitful ways.  Community potlucks, block parties, celebrations, farmers markets, and other informal mixers – almost always involving food and entertainment – create relatively safe contexts for different people to stumble into each other and discover they are all human.  An abundance of such social activities in a community tends to support a humanized culture within which all other sorts of community engagement can flourish.
  • Bridging conversations.  Often in an effort to make social activities broadly appealing, they will be kept shallow.  When they neglect rather than truly transcend differences, people usually return to their segregated lifeworlds afterwards and the community loses the benefits of bridging.  People tend to get to know each other through conversation and certain kinds of conversation can help them move more productively through the discomforts of diversity into real connection.  Light-touch facilitators adept at helping people safely speak, hear each other, and interact respectfully are a precious resource for this.

Some of the most powerful community conversations to counter polarization feature a rhythm that involves like-minded people caucusing and then breaking up and mixing into diverse dialogue groups and then returning to their like-minded groups to share what they learned, and then moving back into the diverse groups again, and so on.  Two simple modes that lend themselves to this kind of rhythm are The World Cafe http://www.theworldcafe.com – which involves participants mixing and remixing in small group dialogues – and Fishbowl http://www.kstoolkit.org/Fish+Bowl in which a circle of Group A people talk while Group B watches, and then Group B talks in the central circle while Group A watches, back and forth.  The Swedish Almaden Week http://www.tomatleeblog.com/?p=175327112 offers an inspiring example of a multi-day event that combines these kinds of conversation with community celebration and socializing in a festival of political diversity.

But bridging conversations don’t have to be such a big deal.  All conversations that welcome all types of people and treat them respectfully can help build bridging capital.  Two other very simple cafe-style formats that serve this purpose well are Conversation Cafés http://www.conversationcafe.org (often held in an actual cafe) and Commons Cafés http://commonway.org/node/62 which explicitly mix four very different kinds of pre-selected people sharing answers to questions about their personal lives.

Intergroup Dialogue http://campus-adr.org/CMHER/ReportResources/Edition2_2/Intergroup2_2.html is an example of a more formal multi-meeting conversation to help people from different social identity groups gain a deeper understanding of diversity and justice issues.

  • Conflict resolution and transformation.  Differences all too often generate conflict, and this is of course true in the case of polarization.  Luckily extensive know-how exists on handling conflict, ranging from approaches that treat conflict as a problem to be solved to very different approaches that use a conflict to transform the situation and the people in it, often generating major breakthroughs in understanding, relationships, identify, and/or possibilities.  This work usually requires more trained and experienced practitioners and facilitators than most of the bridging conversations described above.  So having and using those skills constitutes a significant gift of integral leadership in the conflicts generated by polarization.  Some notable approaches to conflict which can serve integral leaders well are these:

Nonviolent Communication empathically taps into the deep shared needs of conflicted people. http://co-intelligence.org/P-nonviolentcomm.html

Dynamic Facilitation uses deep listening to diverse perspectives to open participants into the collaborative creation of breakthrough choices.  http://co-intelligence.org/P-dynamicfacilitation.html and http://tobe.net

Principled Negotiation recruits adversaries into collaboratively addressing every party’s legitimate interests. http://www.colorado.edu/conflict/peace/treatment/pricneg.htm

Search for Common Ground uses personal stories and active listening to generate authentic connection to each other’s aspirations, inspiring shared action. https://www.sfcg.org/what-we-do/

Natural Resource Leadership Institutes help long-time opponents shift out of gridlocked conflicts over natural resource use. http://www.ncsu.edu/nrli

Consensus Councils bring together the full diversity of stakeholders to agree on recommendations to policy-makers. http://agree.org/

  • Community organizing approaches that use and enhance social capital.  A community as a whole can be trapped by its inability to deal with its internal differences. While most community organizing strategies involve mobilizing residents to put pressure on officials, some approaches involve nurturing connectivity among diverse people – engaging residents in more listening, witnessing, and bottom-up transformation.  Here are some innovative variations on this theme:

Listening Projects http://co-intelligence.org/P-listeningpjts.html use listening to discharge antagonism and dispel ignorance while actively engaging people in social issues, often across significant differences.

Multiple-viewpoint drama http://co-intelligence.org/S-multipleviewptdrama.html dramatizes the actual statements of diverse people involved in an issue, conflict, or disturbance, so audiences gain an empathic understanding of all sides and the complex humanity they generate together.

Participatory Narrative Inquiry http://www.storycoloredglasses.com/p/participatory-narrative-inquiry.html evokes stories of diverse individual experience related to an issue, explores patterns within and among those stories, and reflects the stories and learnings back to the larger community.

Positive Deviance http://positivedeviance.org helps communities with shared problems discover successful solutions being practiced by certain unrecognized community members, whose approaches are more acceptable to the community because the innovator is already one of them rather than an outsider.

The ultimate in community organizing, of course, entails creating conditions and contexts wherein communities can and do organize themselves.  Powerful approaches exist for catalyzing community self-organization, including the following:

Future Search conferences http://co-intelligence.org/P-futuresearch.html bring together stakeholders from across an issue or conflict to explore incidents in their shared past, the dynamics of their shared present, and their expectations and hopes for their shared future, generating projects for shared action.

Open Space Technology  http://co-intelligence.org/P-Openspace.html creates opportunities for people with diverse passions about an issue or topic to engage with others who share such passion for collaborative discovery and action.

Study Circles  http://everyday-democracy.org involve many small grassroots educational forums on a topic using simple study packs and living room conversations, culminating in networking into ongoing action groups.

The World Café  http://www.theworldcafe.com engages people in small group dialogues about a topic of shared concern or interest, with participants shifting between groups as the conversation proceeds and coming together at the end to harvest insights useful to the whole group.

Appreciative Inquiry http://appreciativeinquiry.case.edu/ engages everyone or a broad sample of people in an organization or community to inquire together into the best of what is, in order to study and build upon what already works and serves life.

Participatory Budgeting  http://participatorybudgeting.org involves the whole community in deciding on how to use certain discretionary funds in the municipal or state budget.

Scenario and Visioning Work  http://co-intelligence.org/P-scenario-visioning.html helps a community explore possible futures and choose a collective vision they all have passion about achieving and can work together on.

Asset-Based Community Development (ABCD) http://www.abcdinstitute.org discovers, maps, and mobilizes the often hidden assets and resources in a community.

3.   The generation of collective intelligence and wisdom

The community self-organizing catalysts described above can serve here as a bridge into considering capacity-building for collective intelligence and wisdom.

Intelligence can be defined as the ability of an entity to learn, solve problems, and generally engage successfully with its changing environment.  Collective intelligence, then, is the capacity of a group, organization, community, country or other collective entity to engage successfully with what’s happening in and around it – especially in the presence of challenge and change.  Collective wisdom involves expanding our collective intelligence to embrace more of the big picture – more of reality, more stakeholders, more nuance, more of the past, present, and future – as well as the ability to be creatively humble – for example, appreciative and curious – in the face of the intrinsic uncertainty and Mystery of life.  The more we can take into account and the greater the benefits we can compassionately produce over the long haul, the wiser we can be.

Clearly, there are such things as wise leaders.  But integral leadership would involve both individuals and collectives manifesting leadership, as well as both their internal awareness and qualities and their external behaviors, policies, systems, etc.  So integral leadership is intimately concerned with building capacity for communities as a whole to collectively deal with their affairs with intelligence and wisdom.

Obviously the self-organizing tools described above are fundamental to that capacity, promoting collective reflection and the co-creation of solutions to shared problems and the collective pursuit of shared aspirations.  Part of this would be the capacity to catch problems early rather than when they seem unsolvable except from extremist partisan positions.  Part of it would also be the capacity to use the energies of division and crisis to create a more intelligent and wise society.  After all, evolution uses stress and destruction to transform contexts and generate its innovations, so conscious evolution would involve our ability to do the same.  The use of self-organizing processes in the face of such extreme challenges constitutes an example of that kind of conscious evolutionary leadership.  The stress of the crisis motivates people to come together and the structure and process of their well-designed engagement makes creative use of their many perspectives and intensified passions.  The obvious role of leadership here is the creation of the contexts within which all this can happen, including embedding such contexts into the culture and its institutions.

Also vital to collective intelligence (and wisdom) are information and its temporal manifestation – feedback dynamics – which enable collective learning.  Here we need to shift our attention from individual approaches to the institutions, technologies, and systems that provide information to our collective intelligence. This involves everything from statistics and scientific research to journalism and the crowdsourced intelligence represented by blogs and Wikipedia.  Some institutions on the leading edge of this include these:

Community Quality of Life Indicators. http://rprogress.org/sustainability_indicators/community_indicators.htm Communities develop their own local statistics to measure their collective well-being, providing them with feedback about how they’re doing.

Civic Journalism. Civic Journalism attempts to engage people in public life by finding out what they are concerned about, providing them with balanced information about the issues involved, getting them talking about those issues, and reflecting what they say back to the larger community in broadcast, print, and online media. http://en.wikipedia.org/wiki/Civic_journalism and http://journalismthatmatters.net. An exemplary experiment in civic journalism – “The People’s Verdict” – was done in 1991 by Canada’s Maclean’s magazine.  They convened a masterfully facilitated conversation among a dozen Canadians chosen for their differences and then brilliantly publicized the people, the process, and the outcomes in both print and on TV.  http://co-intelligence.org/Macleans1991Experiment.html

The Wisdom Council.  http://wisedemocracy.org/page11/page18/page18.html This convenes an iterative (usually annual) citizens “state of the union” exercise in which randomly selected citizens reflect on the state of their community and report what they found to the larger community from which they were selected – with a new Wisdom Council being convened for the same purpose every year (or quarter, or whatever periodicity has been established).

As a vital footnote, I want to point out that random selection generates a microcosm of the collective into which special informational and process resources can be invested to generate particularly high quality collective intelligence and wisdom.  The drama and outcomes can then be fed back into the larger collective for reflective conversations that do not require so much investment.  Random selection also provides a safeguard against manipulation to prevent special interests from perverting the process in their favor at the expense of the common good. http://www.tomatleeblog.com/?p=175327045

For more on collective intelligence see http://co-intelligence.org/Collective_Intelligence.html

The extent to which such efforts at collective intelligence are done with the big picture, broad benefits, and a long term view in mind and heart largely determines how wise that collective intelligence can be.  This leads us naturally to the integral, holistic, systemic, and spiritual dimensions of the antidote to polarization.

4.  Developing and promoting integral/holistic worldviews

Polarization is grounded in a worldview of separateness, disconnection, and conflict.  It has a hard time flourishing in a consciousness or culture that recognizes something fundamentally whole about reality and life and that we are all part of, expressions of, and/or intimately connected to that wholeness and each other.  Furthermore, polarization is fed by assumptions that people and things belong to solid categories, rather than that they are unique and evolving wholes in their own right, as well as aspects of the larger unfolding realities and processes that make up our world.

The fragmented assumptions underlying polarization are contradicted by holistic, integral, evolutionary, developmental, systemic, co-creative, sacred, compassionate, and other ways of viewing and engaging with the world which derive from realizations about the dynamic wholeness of life in all its dimensions.  These perspectives, expressed as worldviews, form the intellectual, spiritual, and experiential foundation for all the approaches mentioned above.

These perspectives help us to honor uniqueness and to work creatively with diversity from an awareness of unity, interdependence, and common ground – all of which have intrinsic, functional, and potential manifestations.  In practice, we can ask of each person, perspective, situation, or thing with which we are involved, not whether it is right or wrong, but what are its gifts, what are its limitations, and where does it fit in the larger evolving whole we are dealing with.  Every piece of the puzzle is needed and valued; it is up to us to use it wisely for the benefit of the whole.  That is the promise of truly integral leadership.

Guided by such worldviews, the development and promotion of theories, the collection and sharing of stories, the analysis, redesign and transformation of systems, the stimulation and development of consciousness and awareness, and the asking of powerful questions and convening of powerful conversations are all forms of integral leadership that can make polarization a rare relic of our dysfunctional past.

For more of my perspectives on wholeness see http://co-intelligence.org/I-wholeness.

CONCLUSION

Polarization is a dark side of our natural tendency to simplify complexity in order to manage life more efficiently.  However as our growing power – especially the power of money and PR in the hands of partisan political forces – magnifies the impacts of our oversimplifications, we are generating disastrous side-effects, including serious erosion of our social fabric and of our capacity to govern ourselves.  We are not only undermining the sustainability of human civilization, we are tragically wasting the rich diversity of who we have become over the centuries of social evolution and human development.

Integral leaders who wish to counter the incapacitating spread of polarization have ample tools available to shift people’s awareness and behaviors, to shift our cultures’ assumptions and stories, and to transform the structures and processes that our social systems use to shape our lives.

In particular we have powerful conversational technologies to help diverse and conflicted people use their differences creatively to realize more of what’s going on and come to useful conclusions and policies together that include and transcend their previously discordant views.  Practicing and institutionalizing these conversational approaches greatly enhance our capacity to be not only collectively intelligent, but collectively wise.

About the Author

Tom Atlee is founder of the nonprofit Co-Intelligence Institute, author of three books on democracy and evolutionary activism – most recently EMPOWERING PUBLIC WISDOM – and a contributor to two basic reference works on collective intelligence.  He researches, writes, and networks about approaches to making communities and societies more wisely responsive to changing conditions, taking wholeness, interconnectedness and co-creativity into account.  He lives in a co-op household in Eugene, OR.

The post 11/30 – Polarization, Conversation, and Collective Intelligence appeared first on Integral Leadership Review.

11/30 – Developing an Inclusive Perspective for a Diverse College: Inclusion = Diversity + Engagement

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Cherly Whitelaw

Cherly Whitelaw

Cherly Whitelaw

Abstract: This article describes a project at the NorQuest College Center for Intercultural Education to develop an inclusion model for a post-secondary, two-year college. Inclusion = Diversity + Engagement is a model for action based on the integration of Integral theory, particularly the all quadrants component of the AQAL model by Ken Wilber and the Developmental Model of Intercultural Sensitivity by Dr. Milton Bennett. The author views inclusion as a perspectival phenomenon, socially constructed; a culture of inclusion is, in part, founded on perspective seeking behaviors. Within the model, the focus for translative and transformative change is guided by the Intercultural Competence Stretch Goals document, a map created by the author and her project collaborators to identify selected attitudes, knowledge and skills to support more inclusive communication behaviors. Within the context of a college with identifiable diversity in terms of country of origin, languages spoken, race, ethnocultural origin including First Nations, Metis and Inuit peoples and the level of ability requiring supports (for physical and/or learning challenges), this article describes an applied research project to generate the Inclusion = Diversity + Engagement model and the organizational change initiatives that flowed out of the model. These organizational change initiatives are continuing through an ongoing inclusion focus at NorQuest College in Edmonton, Alberta, Canada. Although written from a single author perspective, I want to acknowledge the project team members and the community of participants that engaged in this project from project proposal to ongoing inclusion initiatives. [1]

An abiding question in a two-year community college with a 40 year history of serving a diverse student population is one of inclusion. As a learner-centered College with visible services and facilities to accommodate and adapt to the diverse needs of the learners who attend, this is an institutional performance benchmark with heart. What is inclusion? What does it look like? How do we understand and learn from the perspectives of inclusion and exclusion? How do we know how we are doing? Do our systems and environments support or deter inclusion? For people who are motivated to put Integrally informed theory into action, this article will review the creation of a theory for action model currently in use to guide NorQuest College to embody its organizational value of inclusion.   The theory for action model has tapped a deep-seated desire to engage and empower the adult learners who come to the college and is catalyzing that desire into action at NorQuest College. The model has also illuminated where work is needed to achieve an inclusive college.

What is Inclusion? Changing the Conversation

What is inclusion? Operationally at NorQuest, inclusion has been understood and acted upon as a focus to reduce barriers for adult learners to participate in education with the aspiration of supporting student success. Student success has been striven for in both institutional (program completion, learner retention) and individual terms (student satisfaction with learning experience, completion of learner goals). With the establishment of the Centre for Intercultural Education in 2009, the perspective of inclusion has taken a different shape. We began to explore inclusion as a “socially constructed reality,” (Ford, 1999, p. 480). Ford describes first-order realities, the “physically demonstrable and public discernible characteristics, qualities, or attributes of a thing, event, or situation,” and second order realities, as “created whenever we attribute, attach, or give meaning, significance, or value to a first-order reality” (Ford, 1999, pp. 481-482). The consequences of this meaning-making activity can create “concrete results of a personal and societal nature…First and second-order realities are rarely constructed solely by direct personal experience, but are inherited in the conversational backgrounds (e.g. cultures, traditions, and institutions) in which we are socialized…Socialization gives us instructions on how to see the world, and we operate as if the world really is that way” (Ford, 1999, p. 482-483). We considered how inclusion could be understood as “networks of conversations constituting a variety of first and second-order realities” (Ford, 1999, p. 485). Seeking to build on demonstrable and visible components of inclusion (i.e.. programs and services targeting learners with specific needs), we focused on conversations as a way to nurture an existing culture of inclusion, not solely from a top-down or special interest group agenda but as a co-created one, a conversation in which everyone is welcome to contribute their voice and perspectives.

Inclusion through Intercultural Competence

We joined this conceptualization of inclusion in the NorQuest Center for Intercultural Education’s mission to cultivate intercultural competence. At the Centre, we seek to promote intercultural competence in Canada through applied research, training and education using a developmental model of intercultural competence. The Centre’s focus for intercultural competence is within the interaction space between people, on growing the mind, heart and skill sets to engage others through the lens of this competence. The Developmental Model of Intercultural Sensitivity or DMIS (Bennett, 1993), describes intercultural competence as a developmental continuum of increasing capacity to perceive, accept and adapt to similarities and differences in the cultural worldviews we encounter. In the model, cross-cultural experiences are constructed ones; we typically create meaning using sets of categories based on our experiences within our own cultural worldview to organize our perception of observable facts. Our categories influence our perspective, how we create our second order reality. Robert Kegan notes, “the failure to take responsibility for the invented nature of our meaning-constructions when these constructions are regulated by culture is in fact the essence of ethnocentrism” (Kegan, 1994, p. 206).

A Developmental Approach to Intercultural Competence

In the DMIS theory, the developmental continuum describes stages of cognitive complexity and the behaviors arising from our cognitive capacity, ranging from a mono-cultural or ethnocentric mindset, (the capacity to explain and interact with similarities and differences from our own, familiar cultural worldview) to an ethno-relative or intercultural mindset, (the capacity to explain and interact with similarities and differences within more than one cultural worldview).

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Figure 1: Developmental Model for Intercultural Sensitivity – Intercultural Development Continuum

In this model, developing intercultural competence is creating an increasingly complex capacity to perceive similarities and differences, to accept those as part of a dynamic and complex worldview. From this perspective, choices informed by a plurality of worldviews can guide how we respond to intercultural encounters. The Intercultural Development Inventory (IDI) is a validated psychometric tool designed to measure the orientations toward cultural differences described in the DMIS. In IDI-guided interventions to enhance intercultural competence, the IDI profiles allow intercultural facilitators to target the DMIS stage development needs and to facilitate both translative and potentially transformative learning. Key to intercultural competence is the capacity to take perspectives on, other than our own. Developing this capacity includes both translative development, the knowledge, skills and attitudes that comprise intercultural competence and transformative development, an increasingly complex capacity to perceive and act through the lens of this competence to engage with diverse people, contexts and interactional containers. The view of similarities and differences from an ethnorelative worldview is transformationally different from an ethnocentric worldview. An ethnorelative view can be said to transcend and include an ethnocentric one.

Perspective Taking – What is Includable?

Interculturally competent people are adept at and have the capacity to engage in perspective-taking, to look at their own assumptions and categories of interpretation as well as those of other people. The capacity to look at one’s own perspective creates the spaciousness, the possibility to choose how to act on the information generated from these sense-making processes. The heart of this developmental approach is the observation that a sufficient capacity to take perspectives – to understand and engage with what is unfamiliar to us is core to positively engage people with differing worldviews. Kegan notes, “A friendly naiveté becomes ugly because if someone is includable, it is because his difference can be translated to what we take to be real, and if his difference cannot be so translated, he is not includable.” (Kegan, 1994, p. 208). This capacity to look at our own meaning-making categories and behaviors arising from our interpretative frameworks was a core goal for the Inclusion = Diversity + Engagement model and the inclusion-promoting activities arising out of the model.

This developmental approach to intercultural competence is one of many theories to shine a light on the complex phenomenon of the capacity to positively and productively engage with diversity. Each theory shines a light on aspects of this phenomenon within different contexts. The Developmental Model of Intercultural Maturity explores this capacity as a multidimensional framework including cognitive complexity, intrapersonal capacity (how people think and come to understand diversity issues as relate to identity) and an interpersonal dimension (the ability to interact effectively and interdependently with different others (King & Baxter, 2005). The Intercultural Competence Process Model explores the degree of intercultural competence depending on acquired degrees of attitudes, knowledge/comprehension and skills with an emphasis on movement from individual level attitudes to interaction level outcomes (Deardorff, 2006). The Multicultural Competence model identified core competences for student affairs practitioners and faculty to embrace multicultural issues including race, class, religion, gender, sexual orientation, age and abilities (Pope, Reynolds & Mueller, 2004). At an organizational unit of analysis, the Cultural Continuum model examines organizational capacity for cultural competence within the context of care systems (Cross, Bazron, Dennis & Isaacs, 1989). A recent consensus on key characteristics of intercultural competence was identified by a panel of American and international scholars documented in the Intercultural Knowledge and Competence Value Rubric (Association of American Colleges and Universities, 2006). These characteristics of intercultural competence include cultural awareness, knowledge of cultural worldviews, empathy, verbal and non-verbal communication, curiosity and openness. We chose this rubric as a reasonable representation of core characteristics for intercultural competence to use in our Inclusion = Diversity + Engagement model for action.

Figure 2. Inclusion = Diversity + Engagement model for action

Figure 2. Inclusion = Diversity + Engagement model for action

 

Inclusion in Action: Student Services

To begin a different conversation for inclusion, in our initial project, we choose the student service interaction as a focus for intervention, study and the container for the conversation of inclusion (and exclusion). This choice for an inclusion study and for an inclusion intervention built on the existing institutional culture of student services with a focus on removing initial barriers for students. Our initial intervention was a 15 hour inclusion training program customized for service staff at NorQuest College[2]. Part of the approach to the inclusion training was acknowledging the need for repeated practice to see from another’s perspective and the surfacing of the motivation to “exert the mental effort necessary to adopt another’s perspective” (Epley & Caruso, 2009, p. 300).

In the context of inclusion at a college, a key precept for the Inclusion = Diversity + Engagement model is that inclusion is a perspectival phenomenon, socially constructed by the people engaged in interactions within the institution. Fuhs’ definition of perspective-taking provides both clarity and utility. He describes perspective taking as, “the developing capacity of a subject to become aware of and consequently take or seek the perspective of a real or hypothesized individual or group with the intent to use the information about the object dimension enacted for some instrumental purpose” (Fuhs, 2013, p. 8).

In the context of a student service interaction, inclusion and perspective-taking action is bounded by the service goal, the context and potential constraints of the service context (e.g. rules related to student funding, time constraints for each front-line service interaction, etc.). We wanted to ensure that perspective-taking within an inclusive student service interaction was anchored to the goals of the service provided or requested, the context of the service as well as the cultural characteristics of the staff and students participating in a service interaction. Our operating hypothesis was that inclusion in this service interaction becomes more possible when the shared capacity of college community members is situated within or developing towards an ethnorelative or intercultural mindset.

Staff Developmental Orientation to Intercultural Competence

In our organizational context, we have conducted IDI guided consultations and training for different staff groups in the College. As part of this work, we obtained ethics approval to compile an aggregate profile of IDI scores in order to establish a benchmark for College staff and target more specifically our training interventions. Over the last 2 years, 5 different staff groups voluntarily participated in our IDI data collection. A compilation of these results shows that College staff are primarily clustered within the ethnocentric stage of minimization.
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Figure 3. Compiled Intercultural Developmental Inventory Profile Scores – Minimization Cluster

Within the DMIS, this stage has been described as ethnocentric (Hammer, Bennett & Wiseman, 2003). From a minimization worldview, people from other cultures are pretty much like you, under the surface. Within a minimization perspective, you are quite aware that other cultures exist all around you, and you may know something about cultural differences in customs, celebrations, or other objective artifacts of cultural traditions. You tend not to denigrate other cultures and you seek to avoid stereotypes by treating every person as an individual or by treating other people as you would like to be treated. One of the strengths of this perspective is recognizing the essential humanity of every person and trying to behave in tolerant ways towards others. One of the challenges of this perspective is the focus on commonalities that can mask deeper recognition of cultural differences. You may miss or minimize the differences that make a difference. So in pursuing a model of inclusion, acknowledging the potential to entrench a mainstream Canadian organizational and cultural view under the guise of helping our diverse students to ‘fit in,’ we decided to emphasize the importance of creating opportunities for engagement with diverse perspectives. From this minimization worldview, opportunities for growth come through practice in understanding one’s own perspective and the perspectives of others.

Barriers to Perspective Taking

Following one of the implications of a developmental model of intercultural sensitivity to enact a more inclusive organizational culture, what barriers exist at a predominantly ethnocentric worldview to take the perspective of another? If the ability to perceive difference is primarily framed through the lens of what is familiar, the information available to a person, with positive inclusion intent and goals, will be necessarily limited to the degree of difference that can be perceived and included from their stage of development. Fuhs discusses the factors that affect accuracy in perspective taking, the sources of information about a person (e.g. “dress, facial expression, movement, voice quality, and verbal statements,…past experience with the [person],…,subject’s perceived self-similarity to target,….perceived in-group similarity and out group stereotypes;…and other people’s perspectives regarding the target” as well as information about the context that “influences expectancies” (Fuhs, p. 17, 2013). He notes that limits to perspectival accuracy can also be shaped by “task demands, attentional constraints, and egocentrism may prevent accessible information from being selected as relevant” (Fuhs, 2013, p. 17). “Because one’s own perspective tends to come to mind more rapidly, readily, and reliably than information about others’ perspectives, one’s own point of view may tend to serve as the default perspective for interpreting the world (Krueger, 1998 cited in Epley & Caruso, 2009, p. 300).

Perspective taking requires work; to overcome our own egocentric experiences, to seek information that accurately relates to another’s perspective and not simply a projection of our own requires significantly more effort than mining our self-centric experiences to reach judgements about another’s perspective (Epley and Caruso, 2009). Epley, Caruso and Bazerman found repeated evidence that people behaved more selfishly in competitive scenarios when asked to consider the perspective of others than people who acted considering only their self-interest. While considering another’s perspective did “diminish ego-centric assessments of fairness, this reduction led to a “reliable tendency for reactive egoism in competitive groups” (Epley, Caruso and Bazerman, 2006, p. 886). This kind of “reactive egoism” or self-serving behaviour was not demonstrated when the social interaction was framed as a cooperative one. The authors distinguish between a “cognitive perspective taking” and other ways of taking perspective including empathizing, simulation and visualizing (Epley, Caruso & Bazerman, 2006, p. 873). Their inference is that “considering others’ concerns and interests activates beliefs about others’ behaviour, which, in turn, lead people to behave more selfishly themselves.” (p. 877).   This reactive egoism is more likely to occur when taking the perspective of a member of an out-group vs. a friend or other in-group member (p. 887).

Perspective Taking to Perspective Seeking

In nurturing a culture of inclusion and building shared competencies to engage positively across cultural and other differences, we identified the need to situate interventions beyond a cognitive perspective taking exercise to a more embodied experience. Within the inclusion training and in other organizational activities guided by the Inclusion = Diversity + Engagement model, we focused on creating intercultural spaces to give both permission and opportunity for “perspective-seeking” activities (Fuhs, 2013, p. 20). To focus more accurately on the knowledge, skills and attitudes for the practice of a more embodied perspective-seeking, we created a framework, the Intercultural Competence Stretch Goals framework, to better identify the developing edge of core intercultural competence for each stage described in the DMIS. The Stretch Goals document is based on the 6 core characteristics for intercultural competence in the Intercultural Knowledge and Competence Value Rubric (Association of American Colleges and Universities, 2006), describing the skill, knowledge and attitude at each stage in the intercultural continuum as described the DMIS. For example, in describing the attitude of openness, we emphasized the demonstration of openness by how we work with our judgments, attending to the link between judgments and behavior within an interaction.

Building on the stage description of minimization from the DMIS, we proposed that a person oriented from this worldview is open to interactions with culturally different others, yet may have difficult suspending their own judgment. This person is beginning to see their own perspective as a perspective and tends to view much of their perspective as superior or correct. Within this orientation, a person may be willing to review and change some of his or her judgments and may be willing to examine cultural patterns as the basis for their own behaviour. The stretch goals for a person from this orientation is beginning to suspend their own judgments, refrain from stereotypical responses and ask from a stance of open curiosity questions to establish a deeper level of connection with another person.

The stretch goals also include a growing recognition that other cultures have different views and ways of communicating. As a stretch goal, a person in this orientation may begin to attempt to shift their own communication style in certain contexts with a focus on better understanding their own perspective and increasing their ability to notice other communication styles.

One of the key insights in developing the stretch goals was how, generally, in our training practice, we had been engaging our learners from our own developmental perspective. By making visible the stretch goals at each stage, we realized that we had to honor and meet our learners just in front of their stage, to align with their perspective and engage them just a little bit more, to elicit the beginning of a transformative learning experience. For this kind of developmental movement, changing behavior can be one way to enable transformative development with an underlying process of learning, reflection to make sense of experiments in behavioral change (Deardorff, 2006). I suggest that adding communication styles without a sense making, frame-shifting reflection process is more likely to result in a translative development, increasing the set of communication competencies without necessarily changing perspective-taking capacity overall.

Changing the Conversation to Co-Create Inclusion

We wanted to change the conversation so we could, together, construct the reality of inclusion at NorQuest College. We knew from IDI profile scores that a majority of our initial participants were situated in an orientation to differences and similarities that tends to prefer or privilege their own familiar perspective with a smaller number of staff clustered within ethno-relative stages and an even smaller cluster within the ethnocentric Polarization stage. The challenge: how to change the conversation to more fully accept the diversity of perspectives, to include them? How to situate these conversations acknowledging the existing cultures, communities, systems and actions of an organization? The value of inclusion has been held for over 40 years in the organization. We knew that providing customized intercultural competence training focused on inclusion was an appropriate and partial approach to changing the conversation for inclusion. We turned to Integral theory, by Ken Wilber and others, particularly the all quadrants component of the AQAL model, as a mapping and organizing tool for engaging with inclusion at NorQuest College.

Looking At Inclusion – A Quadrivia

As a mapping tool for Inclusion in the College, we applied the quadrivia lens of the AQAL model. Quadrivia is using the four different perspectives (Singular: I/interior and it/exterior; we/collective interior and its/collective exterior) to contemplate a particular reality, in this case, the phenomenon of inclusion. By contemplating the existing and possible ways inclusion could become present and real at the College, each quadrant provided a lens to see both the presence of inclusion (and exclusion), possible developmental trajectories to grow inclusion and an organizer to choose the focus for action in creating a 5 year strategy to nurture inclusion at the College. “Looking At” inclusion in this way provided an elegant map to place initiatives, current and planned, to nurture inclusion overall at the College.

Mapping Inclusion – Looking At Inclusion

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Figure 4. Quadrivia Map: Looking At Inclusion [3]
We agree with Susan Cook-Greuter and Sean Esbjörn-Hargens that this use of the four quadrants is practical and useful as a way to “honor the complexity of reality” such that we could approach the issue of inclusion in a more “skillful and nuanced way” (Cook-Greuter, 2005, p. 77; Esbjörn-Hargens, 2009, p. 7). Cook-Greuter notes, “AQ is powerful because we can choose any topic at any layer of depth in any quadrants and explore it from the other three quadrants to gain a fuller picture and appreciation of its interrelationships (Cook-Greuter, 2005, p. 87). At an organizational level, using a quadrivia view of inclusion, we could look at a co-created reality of inclusion.

Evolution of Inclusion at NorQuest by Quadrant

During the timeframe of the applied research project and in the year following, several activities emerged. Starting in the upper left quadrant, the internally held value of inclusion was re-affirmed and made visible by positioning inclusion as part of the core brand of the College during a re-branding activity led by the College president and the Marketing department. Inclusion is also expressed in the NorQuest Learning Experience policy document. Statements in these policy documents include phrases such as “We embrace diversity and honour inclusiveness” and “Your learning environment embodies diversity. Your uniqueness enriches our college. You will develop skills in cultural understanding to succeed in the global community.”  The NorQuest Learning Experience is written from both a student perspective and a College perspective.

Moving to the upper right quadrant, an activity that started as a curricular project, PhotoVoice, became a popular activity that has been repeated by instructors in the years since the project and was added to inclusion training for staff. Briefly, in PhotoVoice, participants are asked to take pictures of inclusion and exclusion, articulating their perspective of what they see in the photo, in their environment, what they think, feel and how they make sense of their community within the College. Sharing their photos and perspectives creates a perspective seeking, intercultural space. Exhibits of these photos, visible artifacts of student generated perspectives have been included in College events like Inclusion Fusion and a permanent installation is housed in central and satellite campus libraries.

Moving to the lower left quadrant, an inclusion culture has been nurtured annually through Inclusion Fusion. The Inclusion Fusion event includes multiple engagement spaces including conversation cafes, the Art of Inclusion, banners to share statements committing to end racism and support inclusion as well as a PhotoVoice display. The event draws students, staff, faculty and community members to share perspectives and engage in community building.[4]

Moving to the lower right quadrant, two systems tools have been generated to support integration of inclusion in curriculum and in professional development. NorQuest uses a system of College wide learning outcomes to identify target learning outcomes for all students and staff. Inclusive Culture outcomes identify various competencies including statements such as “Develop intercultural competencies, including an appreciation for other ways of learning and knowing.” “Challenge personal culture–based assumptions.” “Appreciate how contributions from many people enrich the educational experience and the wider community.” “Demonstrate respect for self and others.” Outcomes at a program and course level are designed to map onto these over-arching outcomes creating linkages between learning activities and learning outcomes. Ongoing curricular development is guided by this outcomes framework.

The Performance Management Guide for Inclusion is structured using existing staff performance tools to suggest ways to embed an inclusion focus into professional development plans and a rubric to rate the level of engagement. Using a five point scale, a one rating relates to a professional learning engagement related to inclusion of a limited duration (e.g. less than 5 hours). Increased learning engagement (e.g. 10-15 hours) is linked to a higher rating (e.g. 3 out of 5). The highest ratings relate to both engaging in a learning activity and applying learning to change something in one’s job, department or functional area in the College to enhance inclusion for others.

The quadrivia view of inclusion supports ongoing monitoring and nurturing of disparate inclusion focused activities and processes. This view supports a connected organizational view linking them directly to institutional performance metrics in ways that address the frequency and duration of engagement as part of the performance metrics. Emerging inclusion initiatives can be added to the overall map of inclusion. From a Center for Intercultural Education perspective, we commit to steward the model to make inclusion more visible at the College, celebrating initiatives that emerge independently of the Center. As we pass through the second academic year since the beginning of the project, we continue to look for indications of emergence within the field of inclusion that is held.

Looking AS: Perspective Seeking as a Doorway into Embodied Inclusion

The AQAL model is described as a framework to organize some of the “most basic repeating patterns of reality” (Esbjörn-Hargens, 2009, p. 2). The quadrants in the AQAL model is one way to depict dimensions or perspectives of reality. In the quadratic approach, the individual is placed at the center of the 4 quadrants, each one representing different aspects of his or her awareness.

Looking As – An Individual Perspective

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Figure 5: The four quadrants of an individual – doorways into inclusion for a student [5]

Each of these quadrants represents dimensions of an individual’s awareness; this version of the quadrant maps the dimensions of awareness that can be “channels” to take in information from an experience (Esbjörn-Hargens, 2009, p. 7). All individual(s)…”have or possess four perspectives through which or with which they view or touch the world, and those are the quadrants (the view through)” (Wilber 2006, p. 34 cited in Divine, 2009 p. 36). Divine describes the use of quadrants or the view through an individual’s perspective as a way to “look as” the individual in the context of Integral Coaching™. This is an exercise, as much as is possible, to occupy the perspective of another person. In applying the quadrants to “Look As” a student in the context of a student service interaction, we can start to inquire into a student’s perspective of inclusion. As a student or staff member, can I share what I believe and think? Can I connect with others through my values/our values? Are there groups that operate in ways that make sense to me, that feel comfortable to belong to? Will my way of behaving be accepted? Will I get the results I expect when I interact with others? Will I be able to reach my goals as I use and navigate the systems and processes in the College? Can I be successful here and be me?

Intercultural Competence – Qualities to Embody Inclusion

When creating inclusion training or other engagement activities with perspective seeking intent, it became clear that the adoption of the 6 characteristics of intercultural competence used in the Stretch Goal framework were crucial qualities for facilitators of this inclusion engagement space. We needed to embody, to the extent that was possible, the attitudes of respect, openness, and curiosity, to know and learn about cultural self-awareness, and cultural worldviews and to skillfully use verbal and nonverbal communication. These characteristics support us as we hold the space for perspective seeking in a way that honours each individual participating from their unique perspective. We hold the container for participants to make the effort to try on other perspectives including the edges of where and when a person is most challenged by another perspective. Practice of these qualities supported us to hold open the doorway, to invite each person to engage perspective-seeking activities, learning more fully about their own perspective and the perspective of others. An article is under development to articulate more fully the experiences and insights arising from the development and implementation of inclusion training that will explore this approach to perspective-seeking in more depth than is possible here.

Mapping Inclusion as a Living Lens to View Inclusion

The Inclusion = Diversity + Engagement model for action is an attempt to use an integrally informed frame to elicit and honor inclusion at NorQuest College at individual, group and organizational levels of analysis and engagement. The model brings together the AQAL model, particularly the all quadrants focus of the AQAL by Ken Wilber and the Developmental Model of Intercultural Sensitivity by Dr. Milton Bennett. In this model for action, inclusion is viewed as a perspectival phenomenon and suggests that a socially-constructed culture of inclusion is, in part, based on perspective seeking behaviors and spaces. Out of the applied research project that was used to generate the Inclusion = Diversity + Engagement model, one of the products of this attempt was the creation of the Intercultural Competence Stretch Goals document. This document supported the project team to focus more precisely on the developmental edge for inclusion project participants to intentionally serve an organizational shift towards a more ethno-relative perspective of inclusion. As we continue annual activities, the lens provided by the Inclusion = Diversity + Engagement model allows us to hold open the questions, What is inclusion? What can it look like? How can we continue to learn from perspectives of inclusion and exclusion? How are we doing? Do our systems and environments support or deter inclusion?

The inclusion interventions that have been implemented since the project have focused on creating opportunities for an embodied perspective-seeking to shift the conversation of inclusion at the College.  These interventions have included annual inclusion training for NorQuest staff and faculty, a PhotoVoice curricular activity that allows students to explore inclusion and exclusion through photography and perspective seeking activities; permanent exhibits of the photographs and written perspectives of the student photographers is on display at both central and branch library locations. An annual Inclusion Fusion event held in collaboration with the NorQuest Student Association hosts a variety of perspective-seeking activities such as conversation cafes, the art of inclusion and a PhotoVoice exhibit. The embedding of inclusion as a core College brand has made the internally held value of inclusion visible at the front and center of the College’s public identity. The creating of college wide learning outcomes related to inclusive culture are a tool to integrate inclusion into all college programming as well as to guide faculty and staff professional development. An inclusion-focused performance management resource to support staff and their supervisors to identify both learning and change activities has been created to embed within the College performance management system. At time of writing, other initiatives are emerging such as a student navigator service to support students in navigating College systems.

The quadrivia and quadrant maps of the AQAL model are held as maps to ‘look at’ inclusion across the College and to ‘look as’ each other, to the extent that is possible. These maps allow the Centre for Intercultural Education to steward a living Inclusion = Diversity + Engagement model that honors and seeks to understand the emergent inclusion initiatives generated by college community members. We have seen early examples of emergence reflecting only indirect contribution by the Centre for Intercultural Education – the inclusion curriculum outcomes, the Student services navigator initiative, the NorQuest Learning Experience. This author continues to hold open her curiosity and receptivity for what is emerging, checking for signs of both translative and transformational competence gains, through ongoing IDI profile data, and through the quality and frequency of engagement with diversity in the spirit of inclusion within the organization. On a personal note, as a veteran of organizational change initiatives within post-secondary education institutions, the Inclusion = Diversity + Engagement model for action has dropped more deeply into the bones of NorQuest College than any of the change initiatives I have participated in or led in the past. Each day, riding the elevators in the College, surrounded by women and men from 87 countries of origin, from First Nations, Metis and Inuit peoples, seeing visible physical challenges and sensing into less visible learning challenges, I am privileged to have the opportunity to focus on creating inclusive doorways for every learner, every one that comes to the College. Being included in that work is a good day for me.[6]

References

Association of American Colleges and Universities. (2006). Intercultural knowledge and competence value rubric. Retrieved from http://www.aacu.org/value/rubrics/pdf/InterculturalKnowledge.pdf.

Bennett, M. J. (1993). Towards ethnorelativism: A developmental model of intercultural sensitivity. In R. M. Paige (Ed.). Education for the intercultural experience (pp. 21-71). Yarmouth, ME: Intercultural Press.

Cook-Greuter, S. R. (2004). Making the case for a developmental perspective, Industrial and commercial training, 36(7), 1-9.

Cross, T., Bazron, B., Dennis, K., & Isaacs, M. (1989).  Towards a Culturally Competent System of Care, Volume 1.  Washington, DC: CASSP Technical Assistance Center, Center for Child Health and Mental Health Policy, Georgetown University Child Development Center.

Deardorff, D. K. (2006). The identification and assessment of intercultural competence as a student outcome of internationalization at Institutions of higher education in the United States. Journal of studies in international education, 10(3), 241- 266.

Divine, L. (2009). Look at and looking as the client: The quadrants as a type structure lens. Journal of integral theory and practice, 4(1), 21-40.

Epley, N., & Caruso, E. M. (2009). Perspective taking: Misstepping into others’ shoes. In K. D. Markman, W. M. P. Klein, & J. A. Suhr (Eds.). Handbook of imagination and mental simulation (pp. 295-309). New York: Psychology Press.

Epley, N. Caruso, E.M. & Bazerman, M.H. (2006). When perspective taking increases taking: Reactive egoism in social interaction, Journal of personality and social psychology, 91(5), 872-889.

Esbjörn-Hargens, S. (2009). An Overview of Integral Theory: A Content-Free Framework for the 21st Century. Resource Paper No. 1, Integral Institute.

Ford, J. D. (1999), Organizational change as shifting conversations, Journal of Organizational Change Management, 12(6), 480-500.

Fuhs, C. (2013). In favor of translation: Researching perspectival growth in organizational leaders. Retrieved from https://foundation.metaintegral.org/sites/default/files/Fuhs_ITC2013.pdf.

Hammer, M. R., Bennett, M. J., & Wiseman, R. (2003). Measuring intercultural sensitivity: The intercultural development inventory, International Journal of Intercultural Relations, 27, 421-443.

Kegan, R. (1994). In over our heads: The mental demands of modern life. Cambridge, Mass: Harvard University Press.

King, P.M. & Baxter-Magolda, M.B. (2005). A developmental model of intercultural maturity. Journal of College Student Development, 46, 571-592.

Pope, R.L., Reynolds, A.L. & Mueller, J.A. (2004). Multicultural competence in student affairs. San Francisco: Jossey Bass.

About the Author

Cheryl Whitelaw works as the Applied Research Manager at the NorQuest Center for Intercultural Education in Edmonton, Alberta, Canada. Growing intercultural competence as an instrument of peace in multicultural Canadian society has been her primary motivation in advancing the Center’s mission. She is a certified Integral Master Coach™ with Integral Coaching Canada and a Credentialed Evaluator with the Canadian Evaluation Society, combining these skills sets as principal of Dagu Integral Services. Cheryl has completed over 40 innovative projects in the field of education, specifically in the areas creating opportunities for learning through technology enhanced learning and intercultural education. She integrates her expertise and experience in service of a non-profit organization dedicated to bringing free learning opportunities to learners facing barriers.   She trains in both Pilates and Aikido.

Email: Cheryl.whitelaw@daguintegral.com or Cheryl.whitelaw@norquest.ca Websites: www.daguintegral.com and www.norquest.ca/cie

[1] For the model development, I want to thank Kerry Louw, Center for Intercultural Education, NorQuest College and Meg Salter from MegaSpace Consulting for their willingness in the Inclusive Student Engagement project to grind through the work of combining two theoretical models to reach the simplicity of integration that comes on the other side of that complexity. For a complete listing of collaborators and participants, see the Acknowledgements page in the Inclusive Student Engagement Final Report at http://www.norquest.ca/NorquestCollege/media/pdf/centres/intercultural/ISE/ISEFinalReport_Nov2012.pdf.

[2] It is the author’s intention to write the results of the training program in a separate article with her colleague, Kerry Louw. A discussion of those results will not be included here.

[3] Adapted from Esbjörn-Hargens, 2009, p. 5.

[4] For more information on the activities emerging out of the Inclusion = Diversity + Engagement model, see the Inclusive Student Engagement website at http://www.norquest.ca/norquest-centres/centre-for-intercultural-education/projects/completed-projects/inclusive-student-engagement.aspx.

[5] Adapted from Esbjörn-Hargens, 2009, p. 5.

[6] Special thanks to Laura Divine and Joanne Hunt, co-founders of Integral Coaching Canada. My work has been made possible as a graduate of Integral Coaching Canada. My personal embodied sense of the AQAL as a living legacy of their inspired coaching school and a member of a global community of graduates is core to my commitment to reduce suffering in the name of inclusion at NorQuest College.

The post 11/30 – Developing an Inclusive Perspective for a Diverse College: Inclusion = Diversity + Engagement appeared first on Integral Leadership Review.

11/30 – Re-Visioning the Heroes Journey: A Story of Something Old, Something New

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Ginger Grant

Summary

Ginger Grant

Ginger Grant

Whether they admit it or not, our organizations are in trouble and face an uncertain future. The world in which they operate is changing rapidly and fundamentally yet the majority of our current organizational leaders continue to be command-control driven and to operate in much the same way as they have done since taken the helm. Paradoxically, this organizational vulnerability is also occurring at a time when generational diversity has the potential to exert the greatest influence over the course of an organization’s development and generate the leadership so needed to help it weather the storms ahead.

In order to adapt to the realities of a globally networked economy and meet the rising expectations of consumers, both internal and external, leaders must grasp the opportunities afforded by technology and the insights of modern science to re-think their role and practice at the most fundamental level. Forty years have passed since Argyris and Schön offered new insights in personal and organizational competencies in their text, Theory in Practice (1974). One of the primary implications in the text was that organizational learning begins with the self, with the individual. Organizational change must start first with the leader, not with some external group that the leader directs. In other words, leaders must learn that change starts from the inside out – and that means personal change before organizational change. This learning involves more than mastering technical skills – it requires a fundamental shift in orientation from product-centric promotion to customer-led involvement that impacts all aspects of leadership and management. Forty years later, this is a major cultural shift that many organizations have still to address, let alone implement.

According to Confucius, today’s leaders are cursed by living in such interesting times and, seemingly, bouncing from one unforeseen crisis to another. Yet within each crisis, opportunities abound. In fact the Chinese ideogram for the word crisis is composed of two characters: one meaning danger and the other opportunity. Our leaders increasingly find themselves walking along the razor’s edge of paradox: knowing they need to move away from the familiar and unpredictable (from order), while being simultaneously attracted and repelled by the unpredictable and new (towards chaos). It feels very uncomfortable. And so it should. For it is on the razor sharp boundary that separates order and chaos that creativity is ignited and new more adaptable forms can emerge.

As our leaders prepare to meet an uncertain future, I suggest an ancient tool that can be used to ensure that the people within the organization fully understand the core ideology of the organization (Grant, 2005, 2014). Leaders must return to an ancient role that can be made new again – the role of explorers and adventurers. There are no charts or checklists and precious few “best practices” for the pioneers of today. But a map for this type of transformational journey is available and it is a map that crosses all cultural and demographic barriers. It is this map that we use as a methodology for first personal and then organizational change, thereby combining the wisdom of the ages with the fresh lens of current events. The role of the explorer has been an active and open job description for many centuries. When a people, or culture, or organization can look down the road into the future and realize that a course correction is required, the role of the explorer is to change the ending of the story. Such an exploration throughout the ages has been called a “hero’s journey” and the tales of such journeys have been told throughout time by storytellers.

Mythologist Joseph Campbell believed that there was a monomyth that crossed all cultural barriers, all age groups, gender, and race and described this role in The Hero with a Thousand Faces (1968). He made his views on mythology and the Hero’s Journey popular with the general public in the PBS Power of Myth series hosted by Bill Moyers, aired in the late 1980s just before Campbell’s death.

Campbell claimed that the story of the hero is as old as time itself, understanding that the story of the hero is one that all individuals follow, aware or not. The Heroic Path can and does mirror a life. Whether Campbell’s body of work is considered scholarly or not is debated; I will make no claim here as to its scholarly value. Campbell termed the Hero’s Journey a monomyth, a term he borrowed from author James Joyce in Finnegans Wake. My interest in Campbell’s work is a practical one, for I have found no other model that provides such easy access to the world of mythological systems. Using the Heroic Journey as a life-stage model resonates with every individual in an organizational setting, regardless of age or race. Whether or not Campbell’s concept of a monomyth is accurate, I have yet to find an individual that does not recognize and, more importantly, is able to personally identify and connect with this journey. The Heroic Journey provides a common language easily accessible to all. Campbell offers us the insight that regardless of the sphere of interest, creative acts represent a death/rebirth motif. Motifs give us a reference point that demarks both ancient wisdom and future trends by constantly referencing the human spirit in all its aspirations. The universal adventure to which Campbell refers provides a map of the territory of the Heroic Journey. As such, it provides an entry into the world of corporate life and, indeed, can be used to parallel the existence of the organization as well as the individual. Many business books have been written that utilize the idea of the Hero, but most play at a superficial level, failing to address the power of the archetype itself.

To use a depth or archetypal psychological approach to organizational culture necessitates deepening our view in order to access the archai, or the first principles of the organization. Those first principles come from the individuals who founded or gave birth to the organization. The map of the Heroic Journey can be used as a way of exploring the associations made by individuals that will, in turn, help reiterate and further clarify and identify those foundational beliefs.

Recognizing that myth is both current and past allows for one to develop the myth as a vehicle toward the future. Using or employing a mythic approach can help identify what myths or belief systems are being lived by members of an organization. Easy to say, but how to start? In his classes on mythology at Sarah Lawrence, Campbell advised his students to follow their bliss in order to reach that unquenched source. Not in the sense of a drugged-out state or a Pollyanna-like feel good group-hug, but in the sense to follow the deepest desire within that drives a life forward into the unknown. No individual lives the life originally planned, for life itself intervenes. Each individual will experience loss of some kind in life and will be forced to come to terms with that loss. To have passion for something or someone denotes previous suffering; the word passion, borrowed from Old French and Middle English, means to suffer or endure loss. It is only through such losses that passions become evident, become clear. To “follow your bliss,” as directed by Campbell, means to follow lived passion, to heed the knowledge so dearly paid for through suffering and loss. Campbell suggests that the Hero can be one who is either appreciated by society or one who is mocked. In either case the Hero finds that the symbols or images currently available are not working. The composite Hero hidden without our organizations is a personage of exceptional gifts. But the vision that he or she sees for the future is usually hidden from others. To point to something that is not easily visible to another is to risk ridicule, which may explain why our organizations tend to hold individuals who cannot speak.

To “follow your bliss” is a path where an individual speaks his or her truth, an ability that is a gift in itself. Jung called this authentic voice “individuation,” the courage to be one’s self. The concept of individuation plays a large role in our psychology. In general, it is the process by which individual beings are formed and differentiated; in particular, it is the development of the psychological individual … as a being distinct from the general, collective psychology. Individuation, therefore is a process of differentiation … having for its goal the development of the individual personality (Jung, CW6: 757). Such an act is sometimes dangerous in an organizational setting if the individual harbors a different belief than a more senior member of the group or the collective group. To claim an authentic voice is to claim the role of the leader, even for an instant. To choose to serve personal belief or core values rather than enhance personal career goals in the face of opposition is to embark on a Hero’s Journey. There is no return without consequence, either to career or personal core value system.

The Structure of the Heroic Adventure

Campbell’s original map is divided into five sections: innocence, the call, initiation, ordeal, reflection, and celebration. I have added another two: telling the story and re-visioning. The basic story of an individual can be described and documented through these components and through the process. The individual first learns to work with his or her own story before attempting to map the journey for a larger group or entire organization. To begin the story, the leader needs to establish the background of the hero and the conditions under which the budding hero began. Then, there is a threat or challenge to the hero; this is the call to adventure. The hero may be tricked or lured into a new path, refuse the call entirely or enter the adventure voluntarily. The demand being made is for the hero to embark on a quest – a sacred journey that is transformative. Mythic tradition states that our hero will receive advice from mentor(s) on the path and also be challenged by threshold guardians, those who will block the way forward. This is the initiation of the hero into a new ways of being and involves a descent into the unknown. Through trial and error, the hero will advance deeper into the journey and will encounter supreme tests that cost ‘everything’. This is the ordeal phase of the journey and the hero will confront his or her opponent or shadow self. After several difficult confrontations, the hero may fail and death could be the result. There are no guarantees for those brave enough to attempt the journey. If victorious, the hero must return home and communicate his or her insights into the adventure to the community so that the community may grow and prosper. Many difficulties still present themselves on the road to return and the hero is once again transformed by the experience, returning to the death and rebirth motif. The community may or may not accept the gifts from the hero; this may precipitate yet another adventure. And the cycle continues.

It is necessary to claim the power to choose to undertake this type of leadership journey. Such an act involves risk, as the individual becomes vulnerable to loss. The choice might be refused. The choice may be ridiculed. But, if the choice is not made, a deeper loss may be sustained. To live an inauthentic life means never to stand fast in personal beliefs or in a coherent value system and instead choose personal or organizational safety over individuality. Thus the importance of the Heroic Journey – it provides a visual image for the territory of choice towards individuation and the foundation by which an organization creates a sustainable brand. The journey provides the experience necessary to brand from the inside out.

I examine in more detail the stages first articulated by Campbell, as steps that will be useful in promoting clearer communication in an atmosphere of change. Most importantly, these stages provide a clear visual map or image that can act as a container for tacit knowledge, which, as stated above, are the stories that best represent both the soul of the individual and the soul of the organization on the path to individuation, the authentic Self.

Innocence/Threshold

This is the place of beginnings. A decision has been made to change aspects of a career or to change aspects of the organization. In either case, the traditional way of being is to shift. Such a change may be freely chosen or imposed. It may come as a result of a merger of two organizations where two cultures must combine; it may be a personal promotion or failure, or it may be a change in circumstance in one’s personal life, such as marriage or divorce, or an illness or death of someone close to the individual. Campbell suggested that we turn to the mythologies of past civilizations for guidance to suggest that such aid is available to all who seek it:

When we turn now [. . .] to consider the numerous strange rituals that have been reported from the primitive tribes and great civilizations of the past, it becomes apparent that the purpose and actual effort of these was to conduct people across the difficult thresholds of transformation that demand a change in the patterns not only of conscious but also of unconscious life (1968, pg. 10).

Such a demand for change may come from what Campbell termed a “Call.” Whether such a call is answered or not, the old way of being is to be forcibly bent to a new circumstance.

The Call

To follow this map of the Hero consciously means to view individual circumstance from a mythic perspective. Campbell suggests that a death is required:

But whether small or great, and no matter what the stage or grade of life, the call rings us the curtain, always, on a mystery of transfiguration—a rite, or moment, of spiritual passage, which, when complete, amounts to a dying and a birth. The familiar life horizon has been outgrown; the old concepts, ideals, and emotional patterns no longer fit; the time for the passing of a threshold is at hand (1968, pg. 51).

There is no guarantee that a “call” is a pleasant situation; indeed, most “calls” result from a perceived or actual loss. As the call “rings us the curtain,” it serves as the beginning of the transformational journey. Depending on the circumstances in one’s life, this call may occur not just once but many times. Death and rebirth may become a repetitive theme. As a result of this circumstance the world has changed and a demand placed on the individual to change with it. The individual must claim his or her own story as well as the right to live it. To seek others who share commitment and common beliefs provides a group of allies for the new and unknown journey. In a corporation, such a shared story can be considered the rock-solid foundation of the organization and the essence of its corporate brand. To lose this living link to the story is to lose the ability to choose, or in sequence, to change. A spiritual journey is called for, beliefs will be tested and fear will surface to deflect one from the journey. The Call formulates the beginning of the Core, the essence of the individual.

The first stage of the mythological journey – which we have designated the “call to adventure” –signifies that destiny has summoned the hero and transferred his spiritual center of gravity from within the pale of his society to a zone unknown (1968, pg. 58).

Not everyone willingly participates, and some will refuse to answer, for the unknown represents too great a leap of faith.

In Pathways to Bliss, Campbell revisits his work on the Heroic Journey and states:

If the call is heeded, however, the individual is invoked to engage in a dangerous adventure. It’s always a dangerous adventure because you’re moving out of the known sphere altogether into the great beyond. I call this crossing the threshold. This is the crossing from the conscious into the unconscious world, but the unconscious world is represented in many, many, many different images, depending on the culture mythos (2004, pg. 114).

Crossing the threshold can be considered a rite of passage, or initiation.

Initiation

Initiation is meant to be painful, for it marks the ending of one state of being and the beginning of a new. In ancient times, it involved bloodletting of some kind, a ritual that demanded courage. Initiation marks the place of those who are brave and those who are cowards. To claim or to choose passion requires an act of bravery. There will be those who can’t muster the requisite courage, and thus fall into the misery of possessing a job they have no love for, or a profession they pretend to serve. The Hero/ine must make the courageous step forward and claim the Call to Adventure for its effect on the individual both personally and professionally. In Pathways to Bliss, Campbell expands on the use of one of his favourite metaphors to describe this place of being caught between a rock and a hard place or, “clashing rocks” and explains:

We live, on this side of the mystery, in the realm of the pairs of opposites: true and false, light and dark, good and evil, male and female, and all that dualistic rational worldview. One can have an intuition that is beyond good and evil that goes beyond pairs of opposites—that’s the opening of this gateway into the mystery. But it’s just one of those little intuitive flashes, because the conscious mind comes back again and closes the door. The idea in the hero adventure is to walk bodily through the door into the world where the dualistic rules don’t apply (pg. 114).

Walking through this “door” leads the Hero/ine deeper into the journey, the Ordeal. It is here that your faith and courage will be tested.

The Ordeal

Campbell continues his deepening of the metaphor:

This motif is known also, mythologically, as the active door. This mythic device appears in American Indian stories, in Greek stories, in Eskimo stories, in stories from all over. It is an archetypal image that communicates the sense of going past judgment (2004, pg. 115).

Those who love the status quo will attack the Hero/ine viciously. In a perusal through history, one sees that those who have held to innovative ideas have been sorely tested. To survive this test of loyalty to one’s own choice presents difficult tests. The Hero/ine may falter under the attack. Now is the time to look around and discover who is also undergoing this trial. If allies can be found that hold a shared value system, the Hero/ine will survive the Ordeal and be stronger for the initiation. Campbell ventures to say:

Once you have crossed the threshold, if it really is your adventure—if it is a journey that is appropriate to your deep spiritual need or readiness—helpers will come along the way to provide magical aid. [. . .] The deeper you get into this gauntlet, the heavier the resistance. You are coming into areas of the unconscious that have been repressed: the shadow, the anima/animus, and the rest of the unintegrated self; it is that repression system that you have to pass through. This, of course, is where the magical aid is most required (2004, pg. 117).

If there are no obvious allies, perhaps the Hero/ine is with the wrong tribe. If no allies are apparent, perhaps the ally that you are seeking is within. Campbell referred to this condition as apotheosis, where you realize that you are what you are seeking (2004, pg. 118).

In organizational terms, the common core value system can be explored to ensure that there is a common understanding of language. Incongruence will produce gaps in communication where an organization says one thing and does another. If the core value system is truly shared and repeatedly communicated, the organization has cohesion and a workable living brand.

Breakthrough

Once the Hero/ine has found a tribe that shares this level of commitment, then innovation and growth become normative. There is no need to attack another because now a sense of self has been achieved that allows for both the individual journey and a collective vision.

In organizational terms, there is no “buy-in,” for there is nothing to sell. Instead, what arises is a sense of community that has a unified purpose. Goals may change as circumstances alter but there is no major discomfort or distress. The foundation of the community rests in its shared beliefs, which constitute its core value system. In this case, the Hero/ine can fight many battles because the safety and stability of the community allows for separation and return. The community supports the individual journey as it recognizes the value of separation from the status quo seeks an act of innovation that can be returned to the community as the prize or boon. Such a separation necessitates personal growth. In Campbell’s words,

The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization (1968, pg. 190).

This expansive realization, Jim Collins in Good to Great, calls this Level 5 Leadership (2001). A Level 5 Leader is one who is not an egomaniac. A Level 5 Leader does not create a firm that will fall apart if that leader leaves it. A Level 5 Leader is a Hero/ine that lives his or her values-in-action and serves the organization to which the leader belongs. When an environment is created that permits the growth of such a leader, a community of shared practice is created with a shared, living story that is grounded in a coherent core set of values. Such a process is indeed difficult and many who attempt it fail. But when success does result in this journey, the reward is increased potential. Campbell explains:

The whole idea is that you’ve got to bring out again that which you went to recover, the unrealized, unutilized potential in yourself. The whole point of this journey is the reintroduction of this potential into the world; that is to say, to you living in the world. You are to bring this treasure of understanding back and integrate it in a rational life. It goes without saying that this is difficult. Bringing the boon back can be even more difficult than going down into your own depths in the first place (2004, pg. 119).

Celebration

Celebration is an important part of both individual and organizational life. To recognize the Heroes and Heroines within any organization, to give appreciations for the risks taken and the courage exhibited, again helps cement the core foundation on which the organization rests. To tell the stories of each and every Hero/ine allows us to form a living history from which to learn. Mentoring becomes a natural event—for those who are drawn to a particular story can gain insight as well as practical, workable tools in how to proceed on their own journey of exploration. To provide concrete guidance may be impossible, for each individual brings a unique skill set. Campbell elaborates:

How render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form, or in a three-dimensional image a multi-dimensional meaning? How translate into terms of “yes” and “no” revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void? (1968, pg. 218)

Those who have the courage to make this story a conscious one in any organization will reap great rewards. To focus only on bottom line profitability sucks the life-blood out of an organization. To demand instant “return on investment” or ROI is to lose sight of the fact that business is about building relationships, and relationships take time. To honor the relationship between the old warrior and the new is to honor the story as a living, breathing entity. When individuals collaborate to compete, a space is created for both/and rather than either/or. To honor the relationship enables both client and employee retention, because the story is one that continues as a living entity. At heart, we are all storytellers and who would not want to be part of a great story?

Tell The Story

Every corporate culture consists of a group of individuals, and each individual has a particular motivation in joining the organization. Every individual also brings his or her story into the organization, a collection of life experiences that informs behaviour. The collection of individual stories will also be influenced by the stories of the organization itself. Both will inform and potentially transform the other.

Both individual and organizational story is context-dependent, meaning that the story is constantly changing due to external and internal shifts in perspective or in circumstance. Thus, the use of archetypal psychology as a lens by which to view this living story of individual or organization has a unique values, as archetypal psychology concerns itself with pluralities of meaning from a multivocal stance.

In accessing and using story in either an individual or organizational context, the story will contain a potential archetype of transformation. By identifying these archetypes through a tool such as the Heroic Journey, a structure may be formed that enables mythopoesis, an act of the imagination in which a prevailing mythic images is reshaped, reformed, and given new life. Behind the concrete particulars of any situation, a mythical move provides a “seeing-through” to the mystery or unconscious beyond, to a field of potential that has not yet been accessed, which cannot be known directly but is rather intuited. Understanding a corporate culture can be thought of as breaking a code. Understanding the why

of change is crucial for business because it predicts what people will do, whether employee or client. Archetypes and their associated images provide a form of cultural logic by which to translate either individual or organizational behaviour. By identification of these archetypes of transformation in any given story, a safe space for the story to unfold is created.

Collective organizational beliefs can also be carried within the container of story and used to further the relationship between individuals. Stories told in an organizational setting carry the core values and beliefs of the organization in the same way that the stories told by an individual carry personal beliefs, prejudices and core values. All provide information that can be utilized in understanding behavior. By having a common model such as the Heroic Journey so easily accessible by any individual in the organization, similarities and differences can be explore in a visual context using images garnered from the story itself. It has been my experience as an organizational consultant that such a visual context allows each story to be honored and expressed in a way that is more easily understood by both self and others. Employing this type of visual tool in an organizational context may enable a more effective form of communication and promote both generational and cultural diversity, through the visual expression of images collected.

I cannot emphasize enough the immediate transformative effect when image is used as a developmental and expressive tool in organizational settings. To capture such internal images, I use a variety of postcards and/or photographs that can be utilized to provoke or stimulate imaginative projection. The images evoke different meanings for each individual and therein lies the value. The plurality of meaning expressed by values inherent in any group becomes immediately apparent. As such, the image becomes a vehicle for communication in that it provides a starting point whereby each individual claims a personal interpretation. To claim a personal interpretation is to claim responsibility for the Self, to be willing to step away from collective beliefs and stand firm on potentially new ground. Jung believed that most individuals walk in ‘shoes too small’ (CW8:739). To step into larger shoes is a necessary ingredient to advance consciousness. In organizational terms, such as advance in consciousness unlocks the door to innovation and provides a key to future growth and a successful, sustainable brand.

ReVisioning

The value of the Heroic Journey is that it provides a guide that enables a shift in perspective. In order to claim the future, one must also retrieve and re-claim the past. Holding this tension of opposites, two seemingly opposing stances, requires a mental shift that can be made and then expanded through the understanding that archetypal psychology promotes. To use story as a container or temenos for this movement or shift in traditional thinking provides a place of comfort. On the future value of the Heroic Journey, perhaps Campbell should have the last word:

What I think is that a good life is one hero journey after another. Over and over again, you are called to the realm of adventure, you are called to new horizons. Each time, there is the same problem: do I dare? And then if you do dare, the dangers are there, and the help also, and the fulfillment or the fiasco. There’s always the possibility of a fiasco. But there’s also the possibility of bliss (Campbell, 2004, pg. 133).

I believe that the use of the Heroic Journey as a metamap, a tool for transformation, will have lasting significance. Suffice to say that an opportunity exists for archetypal theory to be utilized in strategically enhancing the success rate of business enterprise. Notwithstanding the impact on the organizations concerned, the impact on the people that make up the organization is far more important because they represent the long-term viability of the organization. Sustainability through investment in human capital will be a touchstone for the successful organization of the future.

We need to revision the way we work. To open the mind to the power of story as an archetypal force is to allow the power of the mythic imagination to break through. Perhaps the purpose in human life is to help creation and all acts of creativity by being the agent of consciousness and in the act of storytelling, carry the fertile seeds for a viable future not just for organizations but for the human race.

References

Argyris, C. and D. Schon. (1974). Theory in practice: Increasing professional effectiveness. San
Francisco, CA: Jossey-Bass.

Barnhart, R.K. (2005). The Barnhart Concise Dictionary of Etymology: The Origins of American English Words. New York, NY: HarperCollins.

Campbell, J. (1968). The Hero With a Thousand Faces. 2nd Edition. Princeton, NJ: Princeton University Press.

Campbell, J. (2004). Pathways to Bliss: Mythology and Personal Transformation. Ed. David Kudler. Novato, CA: New World Library.

Collins, J. (2001). Good to Great. New York, NY: HarperCollins.
Grant, G. (2005). ReVisioning the Way We Work. Bloomington, IN: Trafford Publishing.

—- (2014). Finding Your Creative Core. Tucson, AZ: Integral Publishers Inc.

Jung, C.G. (1960). The Structure and Dynamics of the Psyche. Trans. R.F.C. Hull. The Collected Works of C.G. Jung. CW8. Bollingen Series 20. Princeton, NY: Princeton University Press, 2nd Edition 1969.

—- (1971). Psychological Types. Ed. R.F.C. Hull, Trans. H.G. Baynes. The Collected Works of C.G. Jung. CW6. Bollingen Series 20. Princeton, NY: Princeton University Press, 9th printing, 1990.

About the Author

 Ginger Grant, PhD. Lives and breathes the transformational power of narrative – for every company and every person has a story. Coming from the world of mergers and acquisitions, midlife drove her back to school to study creativity and values-based cultures. Dr. Grant’s focus is on the use of business anthropology, ethnography and market intelligence analytics for strategic initiatives. As an Innovation Researcher, her passion is business by design – the creation, development and implementation of values-based programs that transform corporate culture and drive market share for competitive advantage. She has held senior leadership and consulted in a variety of fields including engineering, telecommunications, education, transportation, government, law, software development, community development, gaming and the arts. Dr. Grant is a Professor of Marketing and Innovation at Sheridan College in Toronto, Canada and a Visiting Professor at the Copenhagen Business School in Denmark. She can be reached at gingergrant@me.com.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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