Sunday, June 20, 2010

Revelation on adapting

As I've noted in previous posts, one of the leadership models that I find most useful is Ron Heifetz' "adaptive leadership." The core concept of adaptive leadership is that, for those of us who seek to engage the more meaningful challenges of leadership, the key is recognizing a question that requires a truly adaptive response (where there isn't a ready answer) and then engaging others to address it. An important point in Ron's introduction to his model is that every living species has to engage adaptive challenges and it is by doing so that we learn to acclimate to new circumstances and thereby learn to thrive. This yearning to survive and thrive is at the core of our motivations and it is one of the greatest potential resources for leaders to tap.

I had a conceptual break-through regarding adaptive work a couple of nights ago. I'm not sure if the idea was part of Heifetz' original insight or if it is a logical extension of it. The break-through resulted from reading an article by Avolio, Walumbwa, and Weber entitled, "Leadership: Current theories, research, and future directions" (in Annual Review of Psychology, 2009, pp. 421-449) followed by Ibrahim Kalin's "Sources of tolerance and intolerance in Islam: the case of the people of the book" (in Religions, 2009, published by the Doha International Center for Interfaith Dialogue, pp. 36-67).

The Avolio et al piece is a very good summary of the research and theory on leadership, explicitly relating it to Avolio's idea of "authentic" leadership. The "Closing comments and integration" (p. 443) noted several future issues that needed to be addressed in continuing research/theorizing - one of them being research in "cultures that are underrepresented in the literature, such as Muslim cultures." The reference to needing to look at leadership in Muslim cultures was a bit of a surprise and reflected an understanding that perhaps leadership ideas need to be adapted across different cultures - not a new idea, but important.

Kalin asserted that "The Qur'an accepts the multiplicity of human communities as part of God's creation: 'Now had God so willed, He could surely have made them all one single community' (al-Shura 42:8). Multiplicity is presented as contributing to the betterment of human societies whereby different groups, nations, and tribes come to know each other and vie for the common good." (pp. 45-46) By recognizing faith in God as originating from different, but related, core beliefs, Kalin proposes that the diversity of faith perspectives is a natural part of human striving to know the unknowable - each way of knowing and claiming faith becomes a pathway for those of that time and culture, reflecting the essential truth of its believers. As the believers act on their faith, they hopefully improve the human condition for themselves and others rather than falling into divisive conflicts that undermine their own and others' commitments.

The revelation about adaptation came from realizing that changing circumstances and challenges in both faith and leadership require a diversity of views (i.e. species diversity). We come to understand faith/leadership in our own context, time, and need. We may describe our faith/leadership differently but the core of our conviction is frequently more alike than it is different. By viewing faith/leadership as inherently multiplistic, but sharing core truths, we can then begin to understand why faith/leadership is, and must be, different for different cultural groups. The different faith/leadership cultures vie to create good in each of their own ways, hopefully not as a denigration of others' approaches, but as a way to act on the truth that they know.

If we know that the tension of differing perspectives is a source of creativity and innovation among all species, then is it not rational that this same creative tension would also be a source of thriving in our faith and in leadership? So often we act as if faith and leadership are pointed toward some normative unanimity when perhaps the key to progress is appreciating the differences and understanding that circumstances vary and require adaptive responses. The differences and adaptations then become the source of creativity, innovation, and may just take us to a higher and better place.

Monday, June 07, 2010

Care of the Soul

My latest reading was Care of the Soul (Thomas Moore, 1992). This book was given to me by Mimi, a former student at Miami, who gave it to me along with a wonderful card in 1996. For whatever reason, I never read the book. Because it made it into the book collection that I brought with me to Qatar in 2007, I picked it up about two months ago. I wish I had read it before but I needed to read it now - what a gift at a very important time in my life.

Moore's writing combined perspectives from mythology, philosophy, spirituality, and practical tips for living. These came together in a way that illuminated the psychological dynamics of living in a complex age while discovering that some of the struggles we have are actually sources of strength. His use of ancient mythological stories demonstrated the importance of seeing these myths as part of our own experience and thereby helping us to see the nobility in our struggles and recognizing how very normal these psychological questions can be. I have numerous underlinings and dog-eared pages to prove the depth and wisdom of the book; I'll share only two examples here to demonstrate.

The story of Demeter and Persephone was used to demonstrate how to establish parameters of care-taking for others. In the myth, the Goddess Demeter was so distraught by her daughter's (Persephone) capture by Hades, lord of the underworld, that she turned herself into a human and became the caretaker for a small boy. Attempting to bring the boy immortality, Demeter placed him in a fire each night until his mortal mother discovered what was happening and screamed out in terror. Demeter's response to the mother was to admonish that we never know when fate is bringing us something good or bad. The question of what is good and bad is eventually reflected in Demeter and Persephone's relationship when Zeus intervenes to remove Persephone from Hades and return her to her mother. Order is restored in the relationships but only after very difficult and challenging years of separation - a separation that allowed Persephone to be of service to others and allowed Demeter to be a caring mother who could recognize that sometimes fate delivers good things in otherwise dismal circumstances - and they both had to wait patiently.

The story of Narcissus captured the struggle we sometimes have in being obsessed with ourselves. In the myth, Narcissus was such a beautiful young man that he fell in love with his image when he saw it in a pool of water. The myth is the origin of the idea of "narcissism," the condition characteristic of those among us who have difficulty seeing others and their needs because they are so wrapped up with their own concerns. It is no accident that Narcissus was young because the tendency to feel longing and pain when separated from something or someone we love is particularly prevalent among young people or those who are young at heart. Moore used this natural tendency among youth to suggest that narcissism among some people may be a yearning to be better, to be something we idealize ourselves to be. This yearning is very painful at times when we may realize how far we may fall short of our own aspirations. The fact is, a narcissistic obsession may be the source of yearning that could create positive change in ourselves and for others.

The insights that Moore explored encourage greater transparency in living and an acceptance that the mystery of life is discovered in the very ordinary circumstances we face. By reconciling the mythological origins that lurk in each of our souls and not being afraid of what is there, we may be able to create a soulful life of greater value. "Then your soul, cared for in courage, will be so solid, so weathered and mysterious, that divinity will emanate from your very being. You will have the spiritual radiance of the holy fool who has dared to live life as it presents itself and to unfold personality with its heavy yet creative dose of imperfection." (p. 262)