Creative Leadership Coaching

Slavery is freedom. Alone-free-the human being is doomed to die, which is the greatest of all failures. But if he can make complete, utter submission, if he can escape from his identity, if he can merge himself in the Party so that he is the Party, then he is all-powerful and immortal-Nineteen Eighty-Four

Hi Lisa,

I have been lost in Mary Shelley’s apocalyptic novel, “The Last Man.” It’s a rather grim story about a pestilence that scythes the human family like so much corn-as Shelley is wont to say. I’ve accompanied the final fifty surviving members of the human race to Switzerland where they vainly hope to escape the contagion. Shelley’s prose is very dense and thus my mental plod has been very slow. I’ve literally reached the point where Vancouver Library SWOT teams are crashing down my door demanding their book back. “But I’m only on page 5″ I shout back. I’m so thankful that the book was not required reading in university or I most assuredly would have abandoned my studies and returned to carrying bricks for hyperactive bricklayers.

Between Shelley’s pale horse and our own [H1N1] I’ve been thinking about your comment:

“Based on my own experience in organizations and conversations with corporate managers and leaders, I think many contemporary leaders also share a need for meaning, purpose, self-actualization, personal growth, contribution, and despite their privileges, and also often experience themselves as constrained by the system in which they operate.”

I have no doubt that managers and leaders share a need for meaning, etc., and that they feel (or are made to feel) systemic constraints.”

While reviewing Malina and Pilch’s “Social Science Commentary on the Letters of Paul” I encountered some observations which I believe speak to the experience of managers and leaders. Their analysis focuses on Galatians 5:13-26:

13 For you, brethren, have been called to liberty; only do not [use] liberty as an opportunity for the flesh, but through love serve one another. 14 For all the law is fulfilled in one word, [even] in this: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, beware lest you be consumed by one another!

16 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. 18 But if you are led by the Spirit, you are not under the law.

19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told [you] in time past, that those who practice such things will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those [who are] Christ’s have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another. NKJV

Malina and Pilch comment thus: “Israelite Jesus-group members, once under the law of Moses, are now free of those constraints. But this freedom is for a new slave service to fellow Jesus-group members, a service motivated by “love,” that is, group attachment and concern for group integrity. There really was no “freedom from” in the ancient world with out a “freedom for.” The God of Israel freed Israel from Egyptian slavery so that Israelites would be freed for the service of God in God’s land. Similarly, Jesus-group members freed from slave service to the Law were now free for slave-service to fellow Jesus-group members” p.215.

As I discuss in my monograph, “The Secret Synagogue,” what the above authors refer to as Jesus-groups were in reality Israelite rabbinical communities-leaders and managers. “Spirit” was a cipher for “perspective transformation.” I submit that while “meaning, purpose, self-actualization, personal growth, and contribution” were important to the messianic pedagogues, those characteristics and constraints did not negate their thralldom to one another and to their deities. Though we moderns describe group phenomena much differently the reality of thralldom remains largely unchanged.

I believe Nineteen Eighty-Four speaks to the need of mangers [push] and leaders [pull] to escape into something larger than themselves, whatever the relationship-a group, an organization: “Slavery is freedom. Alone-free-the human being is doomed to die, which is the greatest of all failures. But if he can make complete, utter submission, if he can escape from his identity, if he can merge himself in the Party so that he is the Party, then he is all-powerful and immortal” p.277 I would substitute “administrative family” for Party.

Consequently, when we speak about the constraints managers and leaders are subject to are we not really talking about thralldom-no matter how psychologistic our descriptors?

What are your thoughts Lisa?

Bye for now,

Carman

A pattering rain and a melancholy wind assail the coast today. I’m off to locate the last man Lionel Verney and his remnant. I believe Orwell also described Winston Smith-Nineteen Eighty-Four-as the last man. Interesting, no?

Reference

Social-Science Commentary on the Letters of Paul. By Bruce J. Malina & John J. Pilch. Minneapolis, MN: Augsburg Fortress Press.

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Hi Carman,

My apologies for my delay in responding! I appreciate your willingness to remain in dialogue with me during this period where I’m not able to respond as quickly as I would like. 

 Your post raises such insightful and powerful questions about organizations. First, you notice the parallel between Patterson’s description of the thrall or slave, “a body with natural movements, but without its own reason, -an existence entirely absorbed in another” [the Master] and Morgan’s description of employee in a bureaucratic organization (organization as machine). Both scenarios share the ethic of controlling others to achieve one’s ends. This ethic is common and even considered part of normal human condition in much of Western philosophy, psychology, management literature, etc.

 Your openness and willingness to dig – to notice the residue of the dominator paradigm in even the brain metaphor and learning organization demonstrate intellectual courage. I agree that we need to be willing to explore beyond even such valuable contributions as these — using them as stepping stones on the road to personal and organizational self-actualization.

 Thank you for introducing Dr. Tara Fenwick’s analysis that:

*  “Even within the Learning Organization – ample evidence of thralldom (disposition to dominate; propensity to submit).”

 * The learning organization while being “ostensibly egalitarian” remains “essentially authoritarian” in that all serves the organization “learning is technical, instrumental” 

 * “Critical scrutiny is deflected away from the power structures and the learning organization ideology itself, and focused on the individual”

 * “The voice of the learning organization sculptors is not self-critical. The agenda and vision of the leader or educational agent is bracketed out, obscuring the partiality and positionality of the voices calling for continuous learning and learning organizations.”

 This seems true on its face. Organizations are not self-existent, but exist within a larger social and economic framework. A colleague of mine has recommended business journalist Marjorie Kelly’s book, The Divine Right of Capital. Kelly’s work contrasts economic democracy with economic aristocracy, which is comparable to feudalism. (The feudal analogy is commonplace in organizations). We are all shaped, to a substantial degree by our inheritances. Therefore, many (most?) learning organizations are the convergence of these two streams. Further, leadership and organizational coaches, consultants and trainers usually serve larger organizations whose roots are in Theory X soil, and so we may emphasize how these approaches help organizational leaders serve their ends, which include the achievement of career success by delivering results to shareholders.

 Based on my own experience in organizations and conversations with corporate managers and leaders, I think many contemporary leaders also share a need for meaning, purpose, self-actualization, personal growth, contribution, and despite their privileges, and also often experience themselves as constrained by the system in which they operate.

 It comes back, I think, to this sense of self-searching and transformation. As Fenwick implies, this is particularly important at level of organizational leadership precisely because of the impact that the “beingness” of leaders has on the quality … and effectiveness of the organization.

 The topic of organizations, effectiveness, and the self-searching and self-actualization of organizations and their members is such a large topic, that I will postpone it to another post. But, I do want to acknowledge your question about structure and the implied consideration of the nature of power (is it unilateral or co-creative?) This question is also timely as we are increasingly seeing the realities that Tom Peters described in Thriving on Chaos 20 years ago, in which the employer-employee “contract” has been substantially dissolved and the boundaries between career and entrepreneurship have become increasingly blurred… What new structures are arising? 

 Thank you for bringing such an interesting discussion!

 Lisa

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Hi Lisa,

I am preoccupied with your statement, “I think self-searching and transformation are foundational to our collective “recovery” and shift to a real ethic of Partnership.” I scour Morgan’s Metaphors of Organization to locate structures that support self-searching and transformation. The fruitage of my “inspired groping” is as follows.
Patterson observes that the thrall or slave was:
- “a dominated thing,
- an animated instrument,
-a body with natural movements, but without its own reason, -an existence entirely absorbed in another” [the Master].

Morgan’s Metaphors of Organization are replete with domination and thralldom:

Employee is absorbed in the aims of the Employer
Employee is a “dominated thing”
Employee is an “instrument”
Employee is without “reason”

Morgan’s Metaphors of Organization

*Machine [Managers (only) should think, managed should "do" as they're told]
*Organism [Managers can manipulate the body]
*Brain [Managers should manipulate the mind]
*Culture [Managers can manipulate the mind to create social reality]
*Political System [Managers should control every interaction]
*Psychic Prison [Managers who understand the mind can manipulate the mind]
*Flux and Transformation [Managers can increase control by mastering new concepts]
*Instrument of Domination [Managers should dominate and exploit]

Until now, Lisa, I have proceeded on the premise that the Brain Metaphor held the most potential for self-searching and transformation. Dr. Tara Fenwick’s critical optic disturbs my position. Even within the Learning Organization I find ample evidence of thralldom (disposition to dominate; propensity to submit).

Though ostensibly egalitarian, the Learning Organization tends to be essentially authoritarian, according to Dr Fenwick. Within the Learning Organization the employee’s existence is entirely absorbed in the organization.

Fenwick observes that:
• Valuable knowledge is defined according to competencies that benefit the organization
• The dominant role of managers: the individual workers’ perspectives and agendas and visions appear not pertinent except insofar as these serve the organization
• A subordinate role is accorded to employees as undifferentiated learners-in-deficit
• “learning” is technical, instrumental
• employees’ minds are expected to remain colonized and loyal to the imperial presence of their employing organization. Critical scrutiny is deflected away from the power structures and the learning organization ideology itself, and focused on the individual.
• The voice of the learning organization sculptors is not self-critical. The agenda and vision of the leader or educational agent is bracketed out, obscuring the partiality and positionality of the voices calling for continuous learning and learning organizations.

“The organizational perspective is status-quo oriented and self-serving: it can’t conceive its own death or life after its death. Workers’ learning is to be innovative and critically reflective so long as the outcomes ensure the survival, indeed the prosperity, productivity and competitive advantage of, the employing organization.

Learning that threatens the existence of the organization, such as liberated workers finding ecological and communicatively nurturing ways to achieve their purposes that begin with dismantling the organization, are not possible from the organization’s perspective.”

“Meanwhile the focus is on changing the individuals to become the kinds of workers corporations demand. From the organization’s perspective the “continuously learning” individual is in perpetual deficit, harnessed to…the “powerful engines” of the economy and struggling to “keep up.” An ideology of “constant improvement” tends to create a competitive track where the racing dogs never reach the mechanical rabbit.”

(I thought you might enjoy the racing dogs metaphor!). My question, Lisa, is What kind of organizational structure-if any-would be conducive to self-searching and transformation?

Carman

Reference

Limits of the Learning Organization: A Critical Look

Tara J. Fenwick, Asst. Professor
Department of Educational Policy Studies
University of Alberta, Edmonton, Alberta, CANADA T6G 2G5
tara.fenwick@ualberta.ca

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“It is impossible to see reality except by looking through the eyes of the Party”–Nineteen Eighty-Four”

Ideological Inversion and Ideological Self-Deception

Lisa, thank you for ‘making the darkness conscious’ by examining the root system of slavery. I especially love your powerful and prescient comment, “In considering how perspective – especially the perspectives of the powerful – shape social structures that reinforce beliefs, it is further reasonable to assume that women and slaves, whose rational facilities were assumed to naturally “lack authority,” would be denied the educational and leisure opportunities that would enable them to effectively counter these assertions – if indeed those in power would listen, given that women and slaves “naturally lack authority.”

Why prescient? Because you reference two dimensions of thralldom that I believe parallel our modern experience: 1) Parasitism and 2) Ideological inversion of reality. Your canine companions will especially relate to threat from parasites-like fleas!

Slavery, says Patterson, is a relation of domination, a relation of “parasitism.” Patterson has much to say about parasitism. I’ll now attempt to encapsulate his treatment. I believe parasitism is one of the most important issues you and I will explore.

PARASITISM
In parasitism:

-Dependence may or may not entail destruction of the host
-The host may be dependent on the parasite
-The parasitism may be only a minor nuisance

As a parasite, the slaveholder camouflaged his dependence, his parasitism, by 1) ideological inversion of reality, and 2) ideological self-deception. This former technique, says Patterson, camouflages a relation by defining it as the opposite of what it really is. Isn’t that profound? Ideological inversion of reality camouflages a relation by defining it as the opposite of what it really is.

Who was responsible for creating the ideological inversion of reality? The slaveholder class. Were almost all masters insincere? No. “They genuinely believed that they cared and provided for their slaves and that it was the slaves who had been raised to depend on others.”

“Southern slaveholders,” says Patterson, “were hardly exceptional in their ideological self-deception. The same inversion of reality was to be found among slaveholders everywhere:

“We use other people’s feet when we go out, we use other people’s eyes to recognize things, we use another person’s memory to greet people, we use someone else’s help to stay alive-the only things we keep for ourselves are our pleasures” Pliny the Elder, a slaveholder (quoted in Patterson).

I’ll now attempt to epitomize the relation of parasites and their hosts.

SLAVEHOLDER

The slaveholders (as parasites):
-defined the slave as dependent

-genuinely believed that they cared and provided for their slaves

-held that it was the slaves who had been raised to depend on them and others (this is ideological self-deception)

-believed (along with the community) that the slave existed only through the parasite holder, who was called the master

-fed on the slave to gain the very direct satisfactions of power over another, honor, enhancement, and authority

-rendered the slave the ideal human tool due to natal alienation and genealogical isolation (i.e., separated from family and kin).

“The slave, losing in the process all claim to autonomous power, was degraded and reduced to a state of liminality” (a marginal status) p.337. Parenthesis mine.

SLAVE
How did the slave resist her desocialization and forced service? By:

-striving for some measure of regularity and predictability in her social life

-yearning for dignity

-becoming acutely sensitive to the realities of community.

The slave’s zest for life and fellowship confounded the slaveholder class. The slave’s existential dignity of the slave belied the slaveholder’s denial of its existence.

Patterson sketches the covert antagonism between the classes thus:

SLAVEHOLDER

-”retaliated ideologically by stereotyping the slave as a lying, cowardly, lazy buffoon devoid of courage and manliness,

SLAVE
-retaliated existentially: by refusing to be among his fellow slaves the degraded creature he was made out to be,

-fed the parasite’s timocratic character with the pretence that she was what she was supposed to be. She served while concealing her soul and fooling the parasite. “play fool, to catch wise.”

MASKS

“All slaves, like oppressed peoples everywhere, wore masks in their relations with those who had parasitized them. Occasionally a slave, feeling he had nothing to lose, would remove the mask and make it clear to the slaveholder that he understood the parasitic nature of their interaction.”

PUNISHMENTS AND REWARDS

“However firm their belief in their ideological definition of the slave relation, slaveholders simply could not deny the stark fact that their slaves served under duress: a combination of punishments and rewards was essential.”

CAUSE

Slaveholders knew that incentives were better than punishments to promote efficient service.

EFFECT

“The well-looked-after slave redounded to the generosity and honor of the slaveholder.” The slave’s response “emphasized the slave’s apparent “dependence” and gave credence to the paternalism that the parasite craved.”

Patterson’s discussion of parasitism is provocative, is it not Lisa? As always, I look forward to your comments. Thank you for including the neglected dimensions (e.g., feminism).

Bye for now,

Carman

I hear the sea gulls squawking outside my kitchen window. I wonder what’s bothering them? It’s raining here today. I guess I better wear my Wellingtons (gum boots) on the sea wall. I could just write an ode to my boots. Though they cost less than $10, they’ve been a godsend. “Adventure in ideas.” I like the sound of that!

Tags: 4 Comments

Carman,
I love your term, “messays.” It’s certainly appropriate to a blog — especially this one, which is, to borrow the title of one of philosopher Alfred North Whitehead’s books, an “adventure in ideas.”

Freire’s analysis substantially overlaps the a feminist and womanist analysis, which isn’t surprising, given our cultural history in which women were considered to be inferior human beings (relative to men) and therefore accorded the status of property.

Ecofeminist philosopher Charlene Spretnak observes that a hierarchal, utiliatrian (even adversarial) stance towards the natural world had profound implications for women, who as birth-givers, have historically been habitually (though not inevitably) associated with nature: cultural attitudes towards nature tend to coincide with attitudes towards women (Ortner 1974; Sanday 1981).

This was certainly true in classic Greek thought: men were understood to participate in divine rationality, whereas women were understood to either lack the rational soul principle or to be deficient in this regard, and therefore part of the natural matrix that men sought to transcend in their quest for the divine. Thus, divine-world and mind-body dichotomies mirrored the “natural” dichotomy of male and female: the left-hand term was understood to be masculine and superior, and the right-hand term was feminine and inferior (Code What Can She Know 29).

The heart of the male-female dichotomy is captured by the classical Greek understanding of conception: according to Aristotle, man provides the active principle and rational (human) soul; woman, who lacks the soul principle, contributes the body (Aristotle “On the Generation of Animals” 278, S737a; Shepherd 4). If the soul-principle in the male seed is able to overcome the pull of (female) matter, a male child results; otherwise the result is a female child – who is, essentially, a defective male (Aristotle, The Politics of Aristotle 13: S1254b and 327: S1335b; Shepherd 4).

Thus, in this train of thought, it is the male who is considered fully human. (This speaks also to our culturally inherited view of animals as automatons. As a “parent” to two very smart dogs, I can say that this is not true in my experience!)

The relationship between knowledge and power is self-sustaining, as we can see in Aristotle’s rendering of gendered reality:

“[M]ale rules over the female, or the man over the child; although the parts of the soul are present in all of them, they are present in different degrees. For the slave has no deliberative faculty at all; the woman has, but it is without authority, and the child has, but it is immature” (“Politics” 1260b; Code 9 n. 5).

(Tellingly, in light of the power dynamics, even the male slave is thought to have “no deliberative faculty at all.” Also, the term “woman” here seems to refer to a female person who is not a slave.)

Consequently, women and slaves attended to the material and bodily necessities of life – what de Beauvoir called “immanence,” while elite men concerned themselves with “transcendent” cultural projects, such as writing philosophy. Further the life experience shaped by such stark sex role separation might be seen to re-enforce for privileged males the sense of living in a “glass box” on top of nature; and for women a concern with the concrete facts of existence.  

One analysis is that women (and all oppressed groups in general) share an experience of being “other” to economically and educationally privileged white males (Hurtado 833), and being the recipients of projections of men’s own embodiment and immanence (Anderson 32).  Similarly, J.B. Miller (1976) describes a sweeping commonality in the projections that dominants apply to subordinate groups. Given the power of the perceptions of dominant groups to shape reality, these commonalities may give rise to some similarities of experience amongst diverse “others” who may learn to conform to the expectations of dominants as a matter of survival.

With regard to race and gender, womanist philosopher Patricia Hill Collins observes that despite differences in social experience, there are substantial similarities between womanist and feminist perspectives:

“The search for the distinguishing features of an alternative epistemology used by African-American women reveals that values and ideas Africanist scholars identify as characteristically “Black” often bear remarkable resemblance to similar ideas claimed by feminist scholars as characteristically ‘female.’  This similarity suggests that the material conditions of race, class, and gender oppression can vary dramatically and yet generate some uniformity in the epistemologies of subordinate groups” (207).

 In considering how perspective — especially the perspectives of the powerful — shape social structures that reinforce beliefs, it is further reasonable to assume that women and slaves, whose rational facilities were assumed to naturally “lack authority,” would be denied the educational and leisure opportunities that would enable them to effectively counter these assertions – if indeed those in power would listen, given the assumption that these groups  “naturally lack authority.”

Of course, thankfully, the whole system (from philosophy, to psychology, to families, orgaizations, politics, etc.) has shifted so that a greater diversity of perspectives can be heard. Yet, it’s fair to say that many of our organizations and social structures are still shaped by dominator dynamics in our cultural inheritence.

I am writing this of course to suggest that integrating the consideration of gender opens up key psychological and social dynamics of dominator systems. It’s not simply a matter of including women as an historically oppressed class (certainly, economic class, race, and other factors come into play as well), but of noticing how ideas and values surrounding gender have shaped our psyches, language, values and institutions.   

Thank you for mentioning Patterson’s analysis of the three facets of slavery: social, psychological, and cultural. I think it is very helpful to look at whole systems. Anthropologist Peggy Reeves Sanday also brings up the dimension of ecology/environment as a factor in the power relationships between women and men. I’ll save that for another time!

Best wishes,
Lisa

P.S. We may have rain today — good writing weather!

References

Anderson, Pamela Sue. A Feminist Philosophy of Religion: The Rationality and Myths of Religious Belief. Malden, MA: Blackwell, 1998.

Aristotle, The Complete Works of Aristotle. The Revised Oxford Translation. Ed. Jonathan Baines. Princeton, N.J.:Princeton University Press, 1984 (1912-52).

—. “On the Generation of Animals.” The Works of Aristotle. Trans. Arthur Platt from vol 2 of The Great Books of the Western World. Chicago: William Benton, 1952.

—. The Politics of Aristotle. Trans.E. Barker. Oxford: Oxford University Press, 1946.

—. Politics. Trans. Benjamin Jowett. The Basic Works of Artistotle. Ed. Richard McKeon. New York: Random House, 1941.

Code, Lorraine. What Can She Know?: Feminist Theory and the Construction of Knowledge. Ithica, New York: Cornell University Press, 1991.

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Perspectives on Gender, Vol. 2. New York: Routledge, 1990.

Hurtado, Aida. “Relating to Privilege: Seduction and Rejection in the Subordination of White Women and Women of Color.” Signs: Journal of Women in Culture and Society 14 (Summer 1989).

Miller, Jean Baker. Toward a New Psychology of Women. 2nd ed. Boston: Beacon Press, 1987.

Ortner, Sherry B. “Is Female to Male as Nature is to Culture?” Women, Culture, and Society. Ed. M.Z. Rosaldo and L. Lamphere. Stanford, CT: Stanford University Press: 67-88.

Sanday, Peggy Reeves. Female Power and Male Dominance: On the Origins of Sexual Inequality. Cambridge, N.J.: Cambridge University Press, 1981

Shepherd, Linda Jean. Lifting the Veil: The Feminine Face of Science. Portland, OR: FireWord Publishing, Inc., 1993.

Spretnak, Charlene. Resurgence of the Real: Body, Nature and Place in a Hypermodern World. New York: Routledge, 1999.

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Carman,
Thank you for this contribution. It’s so relevant to our whole discussion, I’m also posting it up here in the main blog.

Best regards,
Lisa

Hello Denis and Lisa,

I’m not sure about the question but I believe you are asking about the odd language academics use to describe organizational culture. It’s so easy to feel overpowered by academic writing. Simply put, It has been said that “the water is the last thing the fish see.” If we imagine that organizations are fishbowls then the challenge of helping fish to comprehend their environment is obvious [if fish could think like we do!] We so often take words for granted. “Culture” is an example. So let’s go back to basics. What do we mean by “culture”?

Gareth Morgan’s excellent work “Images of Organization” [which I highly recommend] says that “culture” comes from the idea of “tilling and developing the land” (p.120) Morgan says the agricultural metaphor focuses our attention on “very specific aspects of social development.” What does he mean?

Does he mean that people are unique? Yes. Are you and I unique? Yes. But are we also alike in many respects? Yes. However, Morgan is talking specifically about “organizations.” So the metaphor of “culture” asks us to imagine that organizations are like countries and we are like anthropologists trying to understand the distinctive societies. Hence, an organization, like a country, will exhibit unique characteristics [I like to say that organizations are like fingerprints in that they both unique but exhibit commonalties].

Following are some elements of “culture”:

*Leadership: Who are in control?

*Structure-How have those in control arranged positions?

*Climate-How have those in control taught members to “feel” about one another?

*History-Who were originally in control? How did they and their successors shape the organization?

*Customs and rituals-What big meaningful events have been arranged by those in control?

*Language-How do those in control communicate with organizational members?

*Dress-How do those in control dress? How do they expect organizational members to dress?

*Beliefs-What things are accepted as true by those in control? How deeply are those beliefs held by those in control? How are those beliefs communicated to those with less control?

*Artifacts-How have those in control arranged buildings, furnishings and equipment?

*Values-What do those in control expect of those they control?

Culture is all about the creation of social reality. But power is key. Power is the ability to create or produce reality [organizations]. Here is an example from Morgan’s chapter on culture:

“We sit in the same seats, like cows always go to the same stall. It’s a real waste of time. It’s a situation where you can say just about anything and no one will refute it. People are very hesitant to speak up, afraid to say too much. They say what everyone else wants to hear” p.131.

*A modernist approach might begin by asking about the elements of culture-the big picture. For example, What elements of culture are useful in analyzing the above example? *A symbolic interpretivist approach might ask how members are making meaning within their experience. For example, How does the metaphor of the cow illustrate the member’s interaction? *A post-modernist perspective might ask about the member’s power and ability to make meaning and how the member’s perception impacts the organization [and yes, we can critique post-modernism].

My advice to those studying organizational theory is to pay attention to power and control. It’s all very well to talk about “shared” meaning and “rational” goals, for example. But in the final analysis members will say and do what they are expected to do-by those in power.

I hope this helps.

Bye for now!

Carman

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Hi Denis, Your interpretation sounds correct to me. (Beyond what Hatch describes, I see another, “constructive postmodern position” (1) which draws from both modernism and symbolic interpretivism).

I’m posting your question for our readers, as their perspectives might reveal new useful insights. 

Best wishes,

Lisa 

Hi Lisa. I’m trying to understand organization as culture. Can you forward to Carman de Voer to explain me these explanations. I am having great difficulty understanding this writing, the language she wrote were too heavy for me. If you understand would be even better.

Hatch (2006), which is given as an additional reading in week 2, has a clear explanation of the three perspectives of organisational theory: modernism; symbolic interpretivism; and post modernism (this last is not examinable). Where modernism assumes that there is an objective, external reality which exists independent of what we know about it, symbolic interpretivism assumes that we cannot know about anything except through our subjective awareness of it. As Hatch 2006, p14) puts it, ‘that which exists is that which we agree exists.’

Under modernism we can discover the truth about our world by measuring and testing from which we can deduce universal laws. The organisation is seen as a concrete separate entity driven by rational goals. The focus of organisational theory from this perspective is around developing universal laws and techniques that can be applied to the structures and processes of organisations to improve their efficiency and effectiveness in the pursuit if rational goals. Through much of the history of organisational theory this approach has dominated so you are probably most comfortable with this approach. It is consistent with the approach taken in the natural sciences such as physics and chemistry.

Under the symbol interpretive approach organisations are seen as arising from the social processes of their members as they interact and develop understandings about their selves and others. That is, organisations are socially constructed. The only way to know about organisations then is to understand the point of view of the individuals involved rather than seek for universal laws. The focus of organisational theory under this perspective is on ‘how people give meaning and order to their experience within specific contexts, through interpretive and symbolic acts, forms and processes’ (Hatch 2006, p14).

To take an example from the model exam on dso, question 6 asks about how we could study organisational culture from a modernist perspective. Modernism would assume that culture was a concrete phenomenon which could be identified, measured and understood using universal laws. Once properly understood it could be manipulated in the same way as structure and processes to increase efficiency and effectiveness. Sutton and Nelson (1990), give an example of this approach in their article when they talk about using cultural artefacts to facilitate change. A symbolic interpretive perspective on culture might look at the processes of interaction and meaning making that result in shared values, beliefs and assumptions with the aim of understanding particular cultures and how they are created and perpetuated.

Cheers

Denis

(1) David Ray Griffin coined the term constructive postmodernism to refer to the view that all perspectives are limited and therefore fail to describe reality in an objective, complete way; however, these perspectives often still yield us some information about our shared reality. Charlene Spretnak terms this position, ecological postmodernism.

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Hi Lisa,

I love Sundays! Thank you for the references to Solzhenitsyn. It’s interesting that thralldom figures prominently in his text: “The whole raison d’etre of serfdom and the Archipelago is one and the same: these are the social structures for the ruthless enforced utilization of the free-of-cost work of millions of slaves” (Chapter 5). I’ve been bridging concepts we’ve discussed over the months and believe I see sufficient patterns to construct a comprehensive Theory of Thralldom.

Patterson describes the slave as dehumanized being who lives only through and for the master:

SLAVE

“The slave was a dominated thing, an animated instrument, a body with natural movements, but without its own reason, an existence entirely absorbed in another.”

MASTER

“The proprietor of this thing, the mover of this instrument, the soul and the reason of this body, the source of this life, was the master. The master was everything for him: his father and his god, which is to say, his authority and his duty…Thus, god, fatherland, family, existence, are all for the slave, identified with the same being; there was nothing which made for the social person, nothing which made for the moral person, that was not the same as his personality and his individuality”(Henri Wallon on the meaning of slavery in ancient Greece, Cited in Patterson).

Though Friere does not use the word “thrall” or “slave” in Pedagogy of the Oppressed, he does use almost identical language to describe “the oppressed”: “For the oppressors, ‘human beings’ refers only to themselves; other people are “things” (p.39). Friere says that the “oppressor consciousness” tends to reduce everything-including people-to “objects at its disposal” (p.40) Science and technology, says Freire, “are used to reduced the oppressed to the status of things” (p.114). The educational system is their “enemy” (p.16) and management is an “arm of domination (p.50).

Patterson’s decription of slavery also illuminates Freire’s statements, such as “adhesion to the oppressor,” the “boss within,” subjects-objects, and Friere’s discussion of the difference between animals and humans (thank you for your reference to dogs!). I could never quite understand why he devoted so much analysis to the distinction. Animals, for example are “ahistorical,” “beings in themselves,” “cannot commit themselves,” are “not challenged by the configuration that confronts them,” and so on (pp.78-79). Obviously, animals and thralls are subhuman, objects, things. Now I see why Freire spoke about the “ontological vocation to be more fully human-”fully human” versus “anatomical fragments” and “automata” (things).

Middle class educators reading this blog might bristle at my suggestion that we humans exist within a web of thralldom. Freire predicted such reaction when he spoke about the middle class’s “fear of freedom” which “leads them to erect defense mechanisms and rationalizations which conceal the fundamental (i.e., the conditions of oppression) emphasize the fortuitous (i.e., let’s be “positive”) and deny concrete reality” (the misery of the oppressed) p.85. (parentheses mine). Freire was clear that praxis meant reflection and action upon the world in order to transform it.

Freire’s indictment of global educational systems is understandable now given that the “educated individual is the adapted person, because she or he is a better fit for the world” (p.57). It now makes sense to me why Freire saw the need to develop a completely different “pedagogy”-a pedagogy of the oppressed, whose organs of sense perception have been switched off so long that they need educators’ help to reactivate those. I can now understand why Freire’s text appears in many graduate programs (I met “Pedagogy of the Oppressed” while enrolled in Athabasca University’s MDE Program).

I appreciate your allusion to perception Lisa. Patterson (quoting Weber) notes that slavery is built upon a power relation which has 3 facets: social, psychological and cultural. Perception, I believe, falls under the second category:

1) The use or threat of violence in the control of one person by another (Social)

2) The capacity to persuade another person to change the way he perceives his interests and his circumstances. (Psychological)

3) Authority: the means of transforming force into right, and obedience into duty (Cultural)

But how is slavery distinctive as a relation of domination? Perhaps we could discuss that later on.

Bye for now,

Carman

I would call my posts ‘messays’ because they represent mental chaos searching for coherence. Thank you for the ‘mutual flourishing’ you promote Lisa.

References:

Slavery and Social Death: A Comparative Study, Harvard University Press, 1982

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

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Carman, Thank you for your note! I appreciation this whole process of deconstruction and reconstruction of ideas. It takes courage to relinquish our certainty enough to open our minds to new connections and possibilities. There is a period of chaos before new structures coalesce, which can be uncomfortable, to the say the least, but the insights we gain by allowing and processing this chaos or change can be enormously rewarding. Therefore, I appreciate Rosemarie Anderson’s term for that period, “auspcisous bewilderment”(1). One of the benefits of Partnership systems is that they are safe enough to allow the uncertainty inherent in the creative process.

As you requested, I moved our earlier conversation in the comments area of “Freedom vs. Slavery” http://www.creativeleadercoach.com/2009/09/23/freedom-is-slavery/ to the main blog to make it easier to read.

Your quote from Freire aptly contasts the difference between the experience and concept of work as self-actualization in the context of community and work as dehumanization or exploitation. These are two different paradigms of leadership and organization (social relationship), and of ways of being in the world.

The Partnership paradigm reflects an ethic of mutual flourishing. Conversely, a dominator paradigm reflects a “dog eat dog” or “dog oppress dog” ethic. Both are part of our historical inheritance, but the ethic of domination goes deep. What is our reaction when we are crossed? And then, what response do we choose…

In considering Friere’s comment, I am also reminded of philosopher Jacques Derrida’s reminder that there is freedom and power throughout the system. Even in situations of extreme oppression, such as former Soviet labor camps, Solzhenitsyn’s Gulag Archipelago demonstrated that the human being could choose a perspective of self-actualization. So we have these mulitple frontiers, the social and the psychological, for moving towards more creative, adpative and fulfilling systems..

It’s a pleasure to read and post your insightful and creative essays, as always!

Lisa

1. Rosemarie Anderson, “Intuitive Inquiry,” Transpersonal Research Methods for the Social Sciences: Honoring Human Experience,” eds. William Broud and Rosemarie Anderson.

Anderson includes a quote from the mystic Jelaluddin Rumi in the opening to her chapter, which speaks to this place of auspicious bewilderment and creativity: “Today like every other day, we wake up empty and frightened. Don’t open the door to the study and begin reading. Take down a musical instrument. Let the beauty we love be what we do.”

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10/1/09  Hi Lisa,

Thank you so much for your gracious comments. It’s wonderful that our minds can interplay notwithstanding our constraints and commitments-you within an intellectual orchard, and me within a psychological sarcophagus.

 Lisa, you ask if I would like to see the discussion move up a little. I believe I would find it easier on the eye, if you don’t mind. I keep trying to post directly but the site simply won’t let me in. I will attempt again on the weekend. I also have a new e-mail address I’ll forward to you when time permits.

I’ve been doing a lot of demolition and re-construction on my Mythology of Organization. The wrecking ball has been my so-called ‘theory of thralldom.’

In closing, I thought you might enjoy a quote from Freire:

“People are fulfilled only to the extent they create their world, and create it with their transforming labor. If for a person to be in the world of work is to be totally dependent, insecure and totally threatened-if their work does not belong to them-the person cannot be fulfilled. Work that is not free ceases to be a fulfilling pursuit and becomes an effective means of dehumanization” (Pedagogy of the Oppressed, p.126).

Bye for now,

Carman

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