Tuesday, December 07, 2010
WISE Learners' Voice
The 2nd annual WISE (World Innovation Innovation Summit for Education) Conference is underway in Doha (November 7-9, 2010). This is a conference chaired by Dr. Abdulla Al-Thani, Vice President of Qatar Foundation, and it involves 1,200 educators from around the world who are discussing how to broaden access and deepen the impact of education. One of the new additions to the conference this year is that 20 students have joined the conversation, 10 from Qatar, and 10 others from throughout the world. They are serving as reflectors for the conference and are maintaining a blog (http://learnersvoice.tumblr.com/) on their views of what can be done to enhance learning. Check it out for some interesting perspectives about enhancing learning from a students' perspective.
Wednesday, November 24, 2010
Learning Community at Education City
I was recently interviewed for the QF magazine, Foundation. The summary points from the interview, entitled "Learning Community (http://www.qf.org.qa/files/tf22/index.html," (look on page 18+) allowed me to articulate some of the issues that I see as important to student affairs in a different cultural setting. I welcome responses to the content of the article. This was primarily an attempt to inform various stakeholders in Qatar of the importance of student engagement in learning and the role of student affairs in supporting it.
Saturday, November 13, 2010
Student perspective on learning in Qatar
One of the students attending CMU-Q (one of Qatar Foundation's Education City university partners) offered a blog post that pretty much sums up why we believe so deeply in this work. Varuns' views (http://dohmusafir.wordpress.com/2010/11/07/top-7-reasons-why-i-love-cmu-q-attempt-1/#comment-41) capture both the strength of the individual university (CMU) and the combined experience with the other branch universities that makes Education City such a powerful model.
Saturday, October 23, 2010
Elegance
“… there’s a fine line between not thinking enough and thinking too much. Elegance is all about learning how to walk that line on a more consistent basis.” These words from Mathew May’s conclusion to Pursuit of Elegance (2009) reflect a simplicity similar to the four elements he proposes as central to elegance – symmetry, seduction, subtraction, and sustainability.
May defines elegance as creativity or innovation that is done in as simple a way as possible – or, as the Japanese say, through shibumi or “effortless effectiveness.” This type of creativity usually emerges from a creative burst of insight that is stimulated by time away from a problem or enough distance from its subjective content to see it in a fundamentally different way. This elegance, captured in the artist’s language, is like being “kissed by the muse.”
The intriguing paradox of elegance is that it is often more about what’s not there than what is. The momentary pause in a great piece of music. The void in an architectural masterpiece. The absence of a conclusion in a book or movie. These moments of absence take us to another place because the pause serves as a catalyst for seeing something in a different way. When we begin to see in a different way, we see things that were hidden beneath the veneer of the first impression and these may actually be the most beautiful of all.
What is beauty? May proposes that what we view as beautiful is the symmetry of what we view or experience. He substantiates this assertion by citing numerous examples where patterns are repeated,, sometimes in obvious and other times unobvious ways. Obvious patterned symmetry is seen in butterflies, snowflakes, and literary palindromes. But hidden symmetries can also be observed in Jackson Pollock “splatter” painting, self-organizing traffic intersections, or shortcuts across grassy meadows. Sometimes we can’t see the symmetry until we withdraw and view it from a greater distance or when we come closer to the detail of what we are viewing. Regardless of whether it is obvious or not, found in infinity or miniature, it is the symmetry that draws us to observe or gaze in wonder.
The second element of elegance is seduction – generally manifest in things that are mysterious and elusive. May cites the Leonardo da Vinci’s Mona Lisa as one example. There are much larger paintings, more complex subject matter, and more interesting uses of color in other paintings. However, it is the elusive expression on her face that draws so many to her portrait. We are seduced by the question of whether she is smiling or stoic, where her gaze is fixed, and any number of other questions. In a more contemporary example, the public was seduced by Steve Jobs’ first revelation of the iphone. Following the introduction, there was five months of silence before it was released. The seduction of the public created a landslide of interest and sales. In both cases, seduction is achieved by revealing some information, coupled with clues to entice us further, and then time/space to formulate a response.
Subtraction focuses on what is not there or is not to be done. In an age of overwhelming commercial appeals, our excess as consumers frequently creates a profusion of clutter. Homes in the U.S.A. in particular have grown to sizes far beyond the real needs of their inhabitants. Sarah Susanka, creator of home architectural plans revealed in The Not So Big House, epitomizes the idea of subtraction in a big house era. In Susanka’s designs, spaces are eliminated that are not used regularly. In her houses, all spaces are used and are frequently open to others, using only ceiling heights and visual difference to define the functions of space. These designs were achieved by subtracting out the on average 30% of home space that goes unused in most homes. And, in the place of subtracted space, a simple elegance, functionality, and quietude emerges.
The final element of elegance is sustainability. Sustainability, in fact, is the summative element because symmetry, seduction, and subtraction can actually provide the pathway to more ingenious and judicious use of many things. When there is an absence of resources, our creativity increases. PlayPumps International is an example that demonstrates the point of scarcity sometimes being the origin of simple solutions. Trevor Field was on a fishing trip to the eastern “Wild Coast” of Africa when he saw women waiting for days to gather water for their families. His concern for these local conditions, coupled with later seeing the display of a merry-go-round that pumped water in South Africa, caused Field to license the idea to begin production of pumps to create self-sustaining water systems powered by children’s play. One thousand pumps were in place in 2009 and another 4,000 planned by 2010. The PlayPump would never have happened unless there had been an absence of water and no electrical source coupled with the observation of someone called to make a difference by his own conscience.
To think of elegance as resulting in less expense and reduced use of resources seems counter-intuitive. However, May provides ample examples that symmetry, seduction, and subtraction just may allow us to have a richer, fuller, and more sustainable life.
May defines elegance as creativity or innovation that is done in as simple a way as possible – or, as the Japanese say, through shibumi or “effortless effectiveness.” This type of creativity usually emerges from a creative burst of insight that is stimulated by time away from a problem or enough distance from its subjective content to see it in a fundamentally different way. This elegance, captured in the artist’s language, is like being “kissed by the muse.”
The intriguing paradox of elegance is that it is often more about what’s not there than what is. The momentary pause in a great piece of music. The void in an architectural masterpiece. The absence of a conclusion in a book or movie. These moments of absence take us to another place because the pause serves as a catalyst for seeing something in a different way. When we begin to see in a different way, we see things that were hidden beneath the veneer of the first impression and these may actually be the most beautiful of all.
What is beauty? May proposes that what we view as beautiful is the symmetry of what we view or experience. He substantiates this assertion by citing numerous examples where patterns are repeated,, sometimes in obvious and other times unobvious ways. Obvious patterned symmetry is seen in butterflies, snowflakes, and literary palindromes. But hidden symmetries can also be observed in Jackson Pollock “splatter” painting, self-organizing traffic intersections, or shortcuts across grassy meadows. Sometimes we can’t see the symmetry until we withdraw and view it from a greater distance or when we come closer to the detail of what we are viewing. Regardless of whether it is obvious or not, found in infinity or miniature, it is the symmetry that draws us to observe or gaze in wonder.
The second element of elegance is seduction – generally manifest in things that are mysterious and elusive. May cites the Leonardo da Vinci’s Mona Lisa as one example. There are much larger paintings, more complex subject matter, and more interesting uses of color in other paintings. However, it is the elusive expression on her face that draws so many to her portrait. We are seduced by the question of whether she is smiling or stoic, where her gaze is fixed, and any number of other questions. In a more contemporary example, the public was seduced by Steve Jobs’ first revelation of the iphone. Following the introduction, there was five months of silence before it was released. The seduction of the public created a landslide of interest and sales. In both cases, seduction is achieved by revealing some information, coupled with clues to entice us further, and then time/space to formulate a response.
Subtraction focuses on what is not there or is not to be done. In an age of overwhelming commercial appeals, our excess as consumers frequently creates a profusion of clutter. Homes in the U.S.A. in particular have grown to sizes far beyond the real needs of their inhabitants. Sarah Susanka, creator of home architectural plans revealed in The Not So Big House, epitomizes the idea of subtraction in a big house era. In Susanka’s designs, spaces are eliminated that are not used regularly. In her houses, all spaces are used and are frequently open to others, using only ceiling heights and visual difference to define the functions of space. These designs were achieved by subtracting out the on average 30% of home space that goes unused in most homes. And, in the place of subtracted space, a simple elegance, functionality, and quietude emerges.
The final element of elegance is sustainability. Sustainability, in fact, is the summative element because symmetry, seduction, and subtraction can actually provide the pathway to more ingenious and judicious use of many things. When there is an absence of resources, our creativity increases. PlayPumps International is an example that demonstrates the point of scarcity sometimes being the origin of simple solutions. Trevor Field was on a fishing trip to the eastern “Wild Coast” of Africa when he saw women waiting for days to gather water for their families. His concern for these local conditions, coupled with later seeing the display of a merry-go-round that pumped water in South Africa, caused Field to license the idea to begin production of pumps to create self-sustaining water systems powered by children’s play. One thousand pumps were in place in 2009 and another 4,000 planned by 2010. The PlayPump would never have happened unless there had been an absence of water and no electrical source coupled with the observation of someone called to make a difference by his own conscience.
To think of elegance as resulting in less expense and reduced use of resources seems counter-intuitive. However, May provides ample examples that symmetry, seduction, and subtraction just may allow us to have a richer, fuller, and more sustainable life.
Saturday, October 09, 2010
Museum of Islamic Art (Qatar) and Ibn Tulun Mosque (Cairo)
Diane and I had a wonderful time during our Eid Al Fitr trip to Egypt. This was a life-long dream for both of us and we were not disappointed. There are so many things about which I could comment that it's hard to determine where to start. Until I reflect a bit more, enjoy the Picassa album of Egyptian pictures posted on my "Pursuing Leadership" blog.
One of the highlights of our trip was an off-script surprise - one we pursued on our last day in Cairo and without the help of a tour guide. Yes, we braved the traffic congestion of Cairo to seek out the Ibn Tulun Mosque in the Islamic section. The reason - to see what inspired I.M. Pei to create the Museum of Islamic Art in Qatar, the last public/monumental architectural creation of one of the great creative geniuses of the 20th century.
The Ibn Tulun Mosque was built in the 9th century and is the oldest continuously operating Mosque in Egypt. No wonder Pei was mesmerized by the openness, balance, and void of this beautiful place. The Pei design captures the feel of the interior courtyard of the Mosque with the Ablution Fountain in the middle. To see how closely these buildings resemble each other, first look at the exterior image of Ibn Tulun to the right:
Now look at the exterior of the Museum of Islamic Art below:
The interior of Ibn Tulun is composed of receding geometric shapes rising to the top of the Ablution Fountain:
The interior of the Museum of Islamic Art uses the same approach with the geometric shapes turning inside one another, rising into an almost infinite space:
It is fascinating to me how literal Pei was in using Ibn Tulun Mosque as his inspiration for what some believe may be his finest culturally-derived piece of architecture. As you can see by these pictures, the insides and outsides of both MIA and Ibn Tulun reflect a serene beauty that is seldom matched elsewhere.
One of the highlights of our trip was an off-script surprise - one we pursued on our last day in Cairo and without the help of a tour guide. Yes, we braved the traffic congestion of Cairo to seek out the Ibn Tulun Mosque in the Islamic section. The reason - to see what inspired I.M. Pei to create the Museum of Islamic Art in Qatar, the last public/monumental architectural creation of one of the great creative geniuses of the 20th century.
The Ibn Tulun Mosque was built in the 9th century and is the oldest continuously operating Mosque in Egypt. No wonder Pei was mesmerized by the openness, balance, and void of this beautiful place. The Pei design captures the feel of the interior courtyard of the Mosque with the Ablution Fountain in the middle. To see how closely these buildings resemble each other, first look at the exterior image of Ibn Tulun to the right:
Now look at the exterior of the Museum of Islamic Art below:
The interior of Ibn Tulun is composed of receding geometric shapes rising to the top of the Ablution Fountain:
The interior of the Museum of Islamic Art uses the same approach with the geometric shapes turning inside one another, rising into an almost infinite space:
It is fascinating to me how literal Pei was in using Ibn Tulun Mosque as his inspiration for what some believe may be his finest culturally-derived piece of architecture. As you can see by these pictures, the insides and outsides of both MIA and Ibn Tulun reflect a serene beauty that is seldom matched elsewhere.
Friday, October 08, 2010
Reality test of global leadership
Andrew J. Bacevich's The Limits of Power: the End of American Exceptionalism describes the causes and intoxicating impact of America's emergence as the one dominant world force in the last half of the 20th century. While the book speaks of foreign policy and elected political leaders, the seduction of presumed importance is equally possible in all sorts of leadership environments - business, education, arts and others.
Quoting Rheinhold Neibuhr's Beyond Tragedy (1937), "One of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun." What a stunning statement and how tragic - Egypt, Rome, Austria, Britain ... The problem wasn't that these civilizations had lost their power but that their power had become so vast that their social fabric disintegrated from within as innovation, creativity, and outward-looking engagement declined. Each of these civilizations were still expanding at the time they began to die. The vulnerability was the presumption that other peoples, civilizations, and forms of life seemed not to add any value beyond what their own culture provided.
While Bacevich's book is a critique of America's current political and military role in the world, there are many other warnings that can be drawn from its pages. The danger of superiority is that it limits our ability to understand how others view us and it may even obscure our ability to see ourselves in a realistic light. A warning of the political predicament in which the U.S.A. now finds itself was foretold in 1979 by then President Jimmy Carter who, while addressing the energy crisis of the day, said, "In a nation that was proud of hard work, strong families, close-knit communities, and our faith in God, too many of us now tend to worship self-indulgence and consumption." Carter's words were countered by his political opponents who won the Whitehouse by promising that the U.S.A. had not yet reached its zenith and would go on to greater heights. The credit-based spending of the following two and one-half decades fulfilled the "greater heights" with the biggest Bull market of all time and the near collapse of the world economy in the Great Recession of 2007-08.
Carter's warning was avoided not only by his political detractors but by the American people themselves. And with the end of the Cold War and the shock of 9-11-01, asserting superiority over others through military and economic means seemed even logical. The only problem was that the domination allowed for ever-increasing military expenditures and a belief that the U.S.A. had a right and responsibility to protect its interests no matter how far from its own shores. Indeed, the Bush doctrine after 9-11-01 reflected an urgency that "The survival of liberty in our land increasingly depends on the success of liberty in other lands." While reflecting the frontier spirit of the U.S.A. in its founding, this view also encouraged an imperial agency around the world that we now know spread U.S.A. resources too thin and compromised its credibility around the globe. And as the resources dwindled, advocates such as Wolfowitz and Rumsfeld pushed to "Make American people realize they are surrounded in the world by violent extremists," (Washington Post, 2007) thus justifying even more expenditures.
While the critique of U.S.A. foreign policy is central in The Limits of Power, the most frightening assertion was that a nation's citizens can actually encourage their government to ignore fundamental social and economic issues by being obsessed with their own desires for comfort and luxury. The broader reality check then is if leaders, whether governmental or otherwise, might sometimes have to choose the more difficult path of challenging the wishes of peers and followers rather than perpetuating a notion of grandeur that is destructive to themselves and others.
Quoting Rheinhold Neibuhr's Beyond Tragedy (1937), "One of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun." What a stunning statement and how tragic - Egypt, Rome, Austria, Britain ... The problem wasn't that these civilizations had lost their power but that their power had become so vast that their social fabric disintegrated from within as innovation, creativity, and outward-looking engagement declined. Each of these civilizations were still expanding at the time they began to die. The vulnerability was the presumption that other peoples, civilizations, and forms of life seemed not to add any value beyond what their own culture provided.
While Bacevich's book is a critique of America's current political and military role in the world, there are many other warnings that can be drawn from its pages. The danger of superiority is that it limits our ability to understand how others view us and it may even obscure our ability to see ourselves in a realistic light. A warning of the political predicament in which the U.S.A. now finds itself was foretold in 1979 by then President Jimmy Carter who, while addressing the energy crisis of the day, said, "In a nation that was proud of hard work, strong families, close-knit communities, and our faith in God, too many of us now tend to worship self-indulgence and consumption." Carter's words were countered by his political opponents who won the Whitehouse by promising that the U.S.A. had not yet reached its zenith and would go on to greater heights. The credit-based spending of the following two and one-half decades fulfilled the "greater heights" with the biggest Bull market of all time and the near collapse of the world economy in the Great Recession of 2007-08.
Carter's warning was avoided not only by his political detractors but by the American people themselves. And with the end of the Cold War and the shock of 9-11-01, asserting superiority over others through military and economic means seemed even logical. The only problem was that the domination allowed for ever-increasing military expenditures and a belief that the U.S.A. had a right and responsibility to protect its interests no matter how far from its own shores. Indeed, the Bush doctrine after 9-11-01 reflected an urgency that "The survival of liberty in our land increasingly depends on the success of liberty in other lands." While reflecting the frontier spirit of the U.S.A. in its founding, this view also encouraged an imperial agency around the world that we now know spread U.S.A. resources too thin and compromised its credibility around the globe. And as the resources dwindled, advocates such as Wolfowitz and Rumsfeld pushed to "Make American people realize they are surrounded in the world by violent extremists," (Washington Post, 2007) thus justifying even more expenditures.
While the critique of U.S.A. foreign policy is central in The Limits of Power, the most frightening assertion was that a nation's citizens can actually encourage their government to ignore fundamental social and economic issues by being obsessed with their own desires for comfort and luxury. The broader reality check then is if leaders, whether governmental or otherwise, might sometimes have to choose the more difficult path of challenging the wishes of peers and followers rather than perpetuating a notion of grandeur that is destructive to themselves and others.
Saturday, August 28, 2010
Genius - what is it and why does it matter?
Malcolm Gladwell’s latest book (2009), Outliers: The Story of Success, raises a fundamental question about why some people are successful and others not. A belief that many of us hold is that genius (whether it is intellect, creativity, or other) is at the center of success. The only problem is that review of studies on genius, especially examples among children, indicates that IQ has very little if anything to do with success.
A broad summary of Gladwell’s perspective is that “Outliers are those who have been given opportunities – and who have had the strength and presence of mind to seize them.” (p. 313) The book is peppered with examples of great success – the Jewish immigrant piece good workers who became the moguls of New York fashion, the scruffy lawyers who started corporate take-over maneuvers when other more gentile lawyers wouldn’t touch it, the Beatles, Bill Gates, Steven Jobs, and others. These cases are popularly portrayed as heroic, yet, when we look closer we find that these success stories had special circumstances that prepared the heroes for a moment in time when the accident of their preparation met a unique opportunity. In some cases it was the accident of a birthday in the early part of the year that allowed an aspiring Canadian boy to emerge as the best player on his hockey team. For the business tycoons born in the 1830s (Carnegie, Rockefeller, Mellon, Ford, Astor, Vanderbilt) who became the quintessential examples of “making it in America,” it was simply a matter of hard-working immigrant aspirations coupled with explosive business opportunity in the late 19th and early 20th centuries.
Besides the accidents of time and place that birthed success, two other things stood out as shaping the experience of those who would otherwise have been “normal” like the rest of us. One was the importance of having a nurturing community that recognized and encouraged their gifts. The second was finding and locking into work that was fulfilling.
In relation to community, a study of children with high IQ from various socio-economic backgrounds revealed that those children who were nurtured by their parents or by significant teachers excelled while the others were destined to mediocrity, regardless of their extraordinary IQs. One of Gladwell’s observations about nurturing reinforced a skepticism I’ve had about the contemporary idea of “helicopter parents” in the U.S.A. A study by Annette Lareau (pp. 116-117) concluded, “The wealthier parents were heavily involved in their children’s free time, shuttling them from one activity to the next, quizzing them about their teachers and coaches and teammates.” Is it any surprise that the children with potential who had wealthy and involved parents were more successful? Could it also be that the “helicopter parents” about whom some administrators now complain are only those middle class parents who finally figured out how privileged parents behaved all along?
In relation to finding meaningful work, Gladwell analyzed several cases to identify three essential factors of success: 1) the opportunity for autonomous action, 2) the challenge of complexity, and 3) an obvious connection between effort and reward. When these three variables are present, we see ourselves as more efficacious in our action – we strive, we push, and we ultimately accomplish. In addition to efficacy, another variable related to hard work is the role of culture, particularly where cultural groups’ admonition for hard work leads to perfection over time. Gladwell shared several examples of his 10,000 hour rule. These examples demonstrated that the people who emerged as the best always gave at least 10,000 hours to developing the capacity for their work. In these cases, it was obvious that all those who were successful believed that “work ought to be a thing of beauty.” (p. 279) The work didn’t need to be glamorous as was demonstrated by the culture of rice paddy farmers in Asia. All it took was dedicated effort, the likes of which is reflected in the Chinese peasant adages of, “No food without blood and sweat,” “In winter, the lazy man freezes to death,” and “If a man works hard, the land will not be lazy.” (pp. 278-279) While Asian culture isn’t the only one recognized for its encouragement of industry, it is one of the cultures that established a legacy supportive for those who seek to find meaningful work and then give their entire being to it.
The bottom line of all Gladwell’s stories is that “To build a better world we need to replace the patchwork of lucky breaks and arbitrary advantages that today determine success – the fortunate birth dates and the happy accidents of history – with a society that provides opportunities for all.” (p. 314) Does genius matter? Of course it does. But genius is not sufficient for success. As Gladwell proposed, genius can simply be average ability coupled with preparation, opportunity, and hard work. What a freeing realization for those of us who have yet to realize our full potential?
A broad summary of Gladwell’s perspective is that “Outliers are those who have been given opportunities – and who have had the strength and presence of mind to seize them.” (p. 313) The book is peppered with examples of great success – the Jewish immigrant piece good workers who became the moguls of New York fashion, the scruffy lawyers who started corporate take-over maneuvers when other more gentile lawyers wouldn’t touch it, the Beatles, Bill Gates, Steven Jobs, and others. These cases are popularly portrayed as heroic, yet, when we look closer we find that these success stories had special circumstances that prepared the heroes for a moment in time when the accident of their preparation met a unique opportunity. In some cases it was the accident of a birthday in the early part of the year that allowed an aspiring Canadian boy to emerge as the best player on his hockey team. For the business tycoons born in the 1830s (Carnegie, Rockefeller, Mellon, Ford, Astor, Vanderbilt) who became the quintessential examples of “making it in America,” it was simply a matter of hard-working immigrant aspirations coupled with explosive business opportunity in the late 19th and early 20th centuries.
Besides the accidents of time and place that birthed success, two other things stood out as shaping the experience of those who would otherwise have been “normal” like the rest of us. One was the importance of having a nurturing community that recognized and encouraged their gifts. The second was finding and locking into work that was fulfilling.
In relation to community, a study of children with high IQ from various socio-economic backgrounds revealed that those children who were nurtured by their parents or by significant teachers excelled while the others were destined to mediocrity, regardless of their extraordinary IQs. One of Gladwell’s observations about nurturing reinforced a skepticism I’ve had about the contemporary idea of “helicopter parents” in the U.S.A. A study by Annette Lareau (pp. 116-117) concluded, “The wealthier parents were heavily involved in their children’s free time, shuttling them from one activity to the next, quizzing them about their teachers and coaches and teammates.” Is it any surprise that the children with potential who had wealthy and involved parents were more successful? Could it also be that the “helicopter parents” about whom some administrators now complain are only those middle class parents who finally figured out how privileged parents behaved all along?
In relation to finding meaningful work, Gladwell analyzed several cases to identify three essential factors of success: 1) the opportunity for autonomous action, 2) the challenge of complexity, and 3) an obvious connection between effort and reward. When these three variables are present, we see ourselves as more efficacious in our action – we strive, we push, and we ultimately accomplish. In addition to efficacy, another variable related to hard work is the role of culture, particularly where cultural groups’ admonition for hard work leads to perfection over time. Gladwell shared several examples of his 10,000 hour rule. These examples demonstrated that the people who emerged as the best always gave at least 10,000 hours to developing the capacity for their work. In these cases, it was obvious that all those who were successful believed that “work ought to be a thing of beauty.” (p. 279) The work didn’t need to be glamorous as was demonstrated by the culture of rice paddy farmers in Asia. All it took was dedicated effort, the likes of which is reflected in the Chinese peasant adages of, “No food without blood and sweat,” “In winter, the lazy man freezes to death,” and “If a man works hard, the land will not be lazy.” (pp. 278-279) While Asian culture isn’t the only one recognized for its encouragement of industry, it is one of the cultures that established a legacy supportive for those who seek to find meaningful work and then give their entire being to it.
The bottom line of all Gladwell’s stories is that “To build a better world we need to replace the patchwork of lucky breaks and arbitrary advantages that today determine success – the fortunate birth dates and the happy accidents of history – with a society that provides opportunities for all.” (p. 314) Does genius matter? Of course it does. But genius is not sufficient for success. As Gladwell proposed, genius can simply be average ability coupled with preparation, opportunity, and hard work. What a freeing realization for those of us who have yet to realize our full potential?
Monday, August 09, 2010
Future of Freedom - Zakaria
My latest read was The Future of Freedom: Illiberal Democracy at Home and Abroad by Fareed Zakaria. It is an incredibly interesting book that critiques pretty much the entire globe for forms of democracy that are not working. And, Zakaria provides lots of evidence for why each is flawed and how it might be improved.
The first point that Zakaria challenges is the belief that democracy is the entry point to prosperity. This belief is where many advocates of democratic reform begin - stir the people to elections, democracy will follow, and then prosperity and peace. The evidence tells a very different story - that moderate economic improvement (i.e. the creation of a middle class) results in a critical mass of empowered citizens who will eventually demand an accountable and effective government. Countries with too low a GDP can't muster the hope and possibility. Countries with too high a GDP are "trustfund" states where wealth creates a lethargy about asserting citizens' needs. So, economic improvement is the door to democracy when the GDP is modest, but not exorbitant.
Zakaria's second assertion is that democracy doesn't go from nothing to full-force without cultivation. For example, the British Empire invested in infrastructure among some of its colonies which then were able to sustain democracy after the British left. In those colonies where the Brits (and other colonial powers) left the public bereft of political will and means, governments slid precariously into their own monarchies or dictatorships. Had there been an investment in community building, and had colonial powers not saddled the new nations with borders fraught with ethnic and religious problems, perhaps the future of democracy in the post-colonial years would have been different.
And, "perhaps the future of democracy would have been different" brought the question of the future of freedom very close to home - to the Middle East. Many references are made throughout Zakaria's book to the challenges of the Middle East, and particularly of the Arabian Gulf oil-rich monarchies. The point he made was that little nation building took place after the colonial/protectorate governments left, leaving monarchs to rule in an environment of extreme wealth where the government could take care of pretty much anything the public might want. The Arabian Gulf has a number of benevolent monarchs who work hard to make their citizens comfortable and happy and the lack of need in luxury discourages democratic aspirations.
Not only is the Middle East critiqued. Asia, South America, Russia, and elsewhere are equally placed under the microscope. One of the most interesting warnings about the future of freedom is levied at the U.S.A. Zakaria warns of democracy gone wild in the U.S.A. as a result of leveling the playing field to the degree that only lobbyists and interest groups can impact public policy. The legislation by referendum that showered down on government after California's Proposition 13 resulted in heightened levels of direct influence by citizens. Professional politicians, rather than public servants, fill the conference rooms and voting chambers and every vote is public. "What has changed in Washington is not that politicians have closed themselves off from the American people and are unwilling to hear their pleas. It is that they do scarcely anything but listen to the American people." (p. 166) And to money, lobbyists, and special interests.
So, for the U.S.A., Zakaria recommends a period of reflection on legislative process, with attention to the inordinate power of special interest referenda, and getting back to building economic opportunity through education. By fostering prosperity that citizens themselves own, government would then be able to focus on the issues that are truly in the broader public's best interest rather than creating safety nets that reinforce dependency on the state.
In the chapter titled "The Way Out" Zakaria proposes that government in developing countries "must demonstrate deep commitment and discipline in their policies" and "must focus on the long-term with regard to urban development, education, and health care." Finally, a welcome sigh of relief came over me. Qatar is mentioned in several places as an example of a monarchy dedicated to developing capacity that will result in a growing middle class able to articulate its own needs and work with its government on the things that have the greatest potential to improve the quality of their lives. The form of government that will work best for Qatar has some elements that are democratic, and overtime these will likely increase, but Qatar's brand of democracy may not be the same that western countries expect.
Zakaria has far too many ideas to summarize in a post such as this. Suffice it to say that all areas of the world have their turn to face criticism. By doing so, the opportunities to confront illiberal democracy are enhanced to a level that we might even be able to make the core purposes of freedom and democracy work.
The first point that Zakaria challenges is the belief that democracy is the entry point to prosperity. This belief is where many advocates of democratic reform begin - stir the people to elections, democracy will follow, and then prosperity and peace. The evidence tells a very different story - that moderate economic improvement (i.e. the creation of a middle class) results in a critical mass of empowered citizens who will eventually demand an accountable and effective government. Countries with too low a GDP can't muster the hope and possibility. Countries with too high a GDP are "trustfund" states where wealth creates a lethargy about asserting citizens' needs. So, economic improvement is the door to democracy when the GDP is modest, but not exorbitant.
Zakaria's second assertion is that democracy doesn't go from nothing to full-force without cultivation. For example, the British Empire invested in infrastructure among some of its colonies which then were able to sustain democracy after the British left. In those colonies where the Brits (and other colonial powers) left the public bereft of political will and means, governments slid precariously into their own monarchies or dictatorships. Had there been an investment in community building, and had colonial powers not saddled the new nations with borders fraught with ethnic and religious problems, perhaps the future of democracy in the post-colonial years would have been different.
And, "perhaps the future of democracy would have been different" brought the question of the future of freedom very close to home - to the Middle East. Many references are made throughout Zakaria's book to the challenges of the Middle East, and particularly of the Arabian Gulf oil-rich monarchies. The point he made was that little nation building took place after the colonial/protectorate governments left, leaving monarchs to rule in an environment of extreme wealth where the government could take care of pretty much anything the public might want. The Arabian Gulf has a number of benevolent monarchs who work hard to make their citizens comfortable and happy and the lack of need in luxury discourages democratic aspirations.
Not only is the Middle East critiqued. Asia, South America, Russia, and elsewhere are equally placed under the microscope. One of the most interesting warnings about the future of freedom is levied at the U.S.A. Zakaria warns of democracy gone wild in the U.S.A. as a result of leveling the playing field to the degree that only lobbyists and interest groups can impact public policy. The legislation by referendum that showered down on government after California's Proposition 13 resulted in heightened levels of direct influence by citizens. Professional politicians, rather than public servants, fill the conference rooms and voting chambers and every vote is public. "What has changed in Washington is not that politicians have closed themselves off from the American people and are unwilling to hear their pleas. It is that they do scarcely anything but listen to the American people." (p. 166) And to money, lobbyists, and special interests.
So, for the U.S.A., Zakaria recommends a period of reflection on legislative process, with attention to the inordinate power of special interest referenda, and getting back to building economic opportunity through education. By fostering prosperity that citizens themselves own, government would then be able to focus on the issues that are truly in the broader public's best interest rather than creating safety nets that reinforce dependency on the state.
In the chapter titled "The Way Out" Zakaria proposes that government in developing countries "must demonstrate deep commitment and discipline in their policies" and "must focus on the long-term with regard to urban development, education, and health care." Finally, a welcome sigh of relief came over me. Qatar is mentioned in several places as an example of a monarchy dedicated to developing capacity that will result in a growing middle class able to articulate its own needs and work with its government on the things that have the greatest potential to improve the quality of their lives. The form of government that will work best for Qatar has some elements that are democratic, and overtime these will likely increase, but Qatar's brand of democracy may not be the same that western countries expect.
Zakaria has far too many ideas to summarize in a post such as this. Suffice it to say that all areas of the world have their turn to face criticism. By doing so, the opportunities to confront illiberal democracy are enhanced to a level that we might even be able to make the core purposes of freedom and democracy work.
Sunday, July 25, 2010
Economic and environmental future - crazy idea
An advantage of living in the Arabian Gulf as a citizen of the U.S.A. is that I sometimes see things in a different way. That's what this post is about - a different way of creating a sustainable economic and environmental future. I have no idea where the idea might go but, for fear no one has thought of it before, I share it here and I will share it privately with some of my colleagues in Qatar who might be able to do something about it.
One of the most negative impacts of the post-9-11-01 era is the suspicion in the West over being dependent on the Arabian Gulf and broader Arab world for oil. This has driven the West to risky off-shore drilling the likes of which brought us the BP disaster in the Gulf of Mexico. The impact of the BP gusher will be felt for generations and untold millions of people are suffering and economies risked – all in the name of avoiding dependence on oil from the Gulf. The West needs to stop being so paranoid and taking unnecessary risks but they won’t do it without some assurance of stability and security.
What if OPEC, perhaps even led by Qatar, proposed a steady supply of oil/gas at a stable price for the next ten years (maybe more)? A steady price would assure the oil producers of a constant source of income and it would avoid the precarious ups and downs of the commodity market. During the ten years, the West, in cooperation with the Gulf, would pursue research to perfect other energy sources that would gradually replace oil/gas over the next 50-100 years (the projected natural lifetime of these resources). By proposing an idea like this, the West could stop risky practices, achieve financial stability, and create new energy markets. The Arabian Gulf would have an immediate steady source of income while it sought other partnerships for new energy sources that will secure its long-term future. Both the West and the Gulf benefit as a more trusting and mutual relationships is established and we all get a glimpse of what a sustainable environment would be like.
Securing freedom is at least partially dependent on creating economic vitality. Suspicion, exploitation, and self-serving purposes have failed us. Perhaps it is time to look at what we have to gain by joining together in resolving the globe's energy and environmental challenges...
One of the most negative impacts of the post-9-11-01 era is the suspicion in the West over being dependent on the Arabian Gulf and broader Arab world for oil. This has driven the West to risky off-shore drilling the likes of which brought us the BP disaster in the Gulf of Mexico. The impact of the BP gusher will be felt for generations and untold millions of people are suffering and economies risked – all in the name of avoiding dependence on oil from the Gulf. The West needs to stop being so paranoid and taking unnecessary risks but they won’t do it without some assurance of stability and security.
What if OPEC, perhaps even led by Qatar, proposed a steady supply of oil/gas at a stable price for the next ten years (maybe more)? A steady price would assure the oil producers of a constant source of income and it would avoid the precarious ups and downs of the commodity market. During the ten years, the West, in cooperation with the Gulf, would pursue research to perfect other energy sources that would gradually replace oil/gas over the next 50-100 years (the projected natural lifetime of these resources). By proposing an idea like this, the West could stop risky practices, achieve financial stability, and create new energy markets. The Arabian Gulf would have an immediate steady source of income while it sought other partnerships for new energy sources that will secure its long-term future. Both the West and the Gulf benefit as a more trusting and mutual relationships is established and we all get a glimpse of what a sustainable environment would be like.
Securing freedom is at least partially dependent on creating economic vitality. Suspicion, exploitation, and self-serving purposes have failed us. Perhaps it is time to look at what we have to gain by joining together in resolving the globe's energy and environmental challenges...
Tuesday, July 13, 2010
Globalization and the "imagined other"
I've continued to read Religions: A Scholarly Journal, Issue 0, of the Doha International Center for Interfaith Dialogue. The most recent article I read by Afe Adogame (p. 174-192) explained that, in relation to religious and political dialogue in Nigeria, globalization has created a sense of "imagined other" that has turned inter-group awareness into marginalization and violence. The point made is that, as globalization continues to emerge, cultural groups are introduced to each other in ways that create competition and antagonism. The reason this occurs is that as difference is recognized, it sometimes hardens one's own cultural perspective, resulting in differences being exaggerated beyond what they really are. Thus, an "imagined other" is constructed through differentiation rather than through seeing the possibilities for mutual and shared journey.
What I find fascinating is how this concept relates to one I introduced during discussions at the recent National (U.S.A.) Leadership Symposium held in Richmond, Virginia, last week. I was asked to offer comments on Deeper Learning in Leadership and, of course, due to the intervening three years of working abroad since I published it, I couldn't help but reflect through the new lenses I now have. What I proposed at the Symposium was that leadership educators may be better off to approach the question of the relevance of the 1,000+ definitions and approaches to leadership that we now have through "principled universalism" (Reza Shah-Kazemi, Religion: A Scholarly Journal, Issue 0, p. 117- 139, DICID) rather than trying to determine which is right or better than the others. The idea of "principled universalism" is that, in order to be successful in inter-faith dialogue, those who advocate it should concentrate on the universals that all/most religions embrace rather than attending to the differences that separate each. The idea is different than indiscriminate syncretism which is relativism used to create superficial sameness. Instead, principled universalism encourages differences in points of view and advocates that the fine points where religions diverge is the result of historic, cultural, and inspirational context. Many religions can then have a place and purpose while recognizing the importance and relevance of others. I used this core idea to propose that leadership might be the same way - rather than focusing on what separates the various perspectives on leadership, perhaps a strategy could be to accommodate the different views (business, political, social change, arts, etc.) while drawing out how each contributes to a universal hope for leadership - drawing the globe together in prosperity and peace.
Placing the two ideas together, "imagined other" and "principled universalism," then might allow us to recognize that, as the globe shrinks and exposes us to peoples we have never encountered before, we need to be careful not to construct imagined differences that could lead to competition and even conflict. What if global thinkers were able to identify universal aspirations that cross culture, history, politics, and economics? What if we recognized that our differences are important and must be respected but that, at our core, there are essential and universal aspirations toward which we can all work? What if the imagined others could be reduced in number in a variety of areas in our lives and what if leadership could be cultivated to bring this type of reason to the challenges we face around the globe?
What I find fascinating is how this concept relates to one I introduced during discussions at the recent National (U.S.A.) Leadership Symposium held in Richmond, Virginia, last week. I was asked to offer comments on Deeper Learning in Leadership and, of course, due to the intervening three years of working abroad since I published it, I couldn't help but reflect through the new lenses I now have. What I proposed at the Symposium was that leadership educators may be better off to approach the question of the relevance of the 1,000+ definitions and approaches to leadership that we now have through "principled universalism" (Reza Shah-Kazemi, Religion: A Scholarly Journal, Issue 0, p. 117- 139, DICID) rather than trying to determine which is right or better than the others. The idea of "principled universalism" is that, in order to be successful in inter-faith dialogue, those who advocate it should concentrate on the universals that all/most religions embrace rather than attending to the differences that separate each. The idea is different than indiscriminate syncretism which is relativism used to create superficial sameness. Instead, principled universalism encourages differences in points of view and advocates that the fine points where religions diverge is the result of historic, cultural, and inspirational context. Many religions can then have a place and purpose while recognizing the importance and relevance of others. I used this core idea to propose that leadership might be the same way - rather than focusing on what separates the various perspectives on leadership, perhaps a strategy could be to accommodate the different views (business, political, social change, arts, etc.) while drawing out how each contributes to a universal hope for leadership - drawing the globe together in prosperity and peace.
Placing the two ideas together, "imagined other" and "principled universalism," then might allow us to recognize that, as the globe shrinks and exposes us to peoples we have never encountered before, we need to be careful not to construct imagined differences that could lead to competition and even conflict. What if global thinkers were able to identify universal aspirations that cross culture, history, politics, and economics? What if we recognized that our differences are important and must be respected but that, at our core, there are essential and universal aspirations toward which we can all work? What if the imagined others could be reduced in number in a variety of areas in our lives and what if leadership could be cultivated to bring this type of reason to the challenges we face around the globe?
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.
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)
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)
Wednesday, May 19, 2010
The hand I hoped was there...
When Diane and I talked last night, she told me of a John Rutter piece that she had not heard before. I quickly jumped on YouTube to find an incredibly moving rendition of Distant Land (http://www.youtube.com/watch?v=zLAyDZDOpuk&feature=related). I couldn't make out all the lyrics at first so listened very carefully to find the last several phrases especially moving:
I touch a distant hand, and feel its warmth.
The hand I hoped was there, at last I hold.
Swords into plowshares, can it all come true?
Friends out of strangers, start with me and you.
I see another time, another place.
Where we can all be one, one human race.
The walls will melt away, we'll come together on the day of freedom, freedom, freedom.
As the journey documented on my blog indicates, I've learned so much through my experience in Qatar. I have many more things to learn and hope that I have a continuing chance to experience and serve in this amazing place. There are aspects of expatriate work in general, and the Arabian Gulf in specific, that are challenging. I've experienced some of that challenge over the last week in my work and these challenges can result in a loss of purpose and passion about what we are doing. A song like Distant Land brings everything back into perspective because it places all our work in a broader context - what are we doing and what do we hope to accomplish for ourselves, for others, and for the world?
My life has been filled with intellectual and artistic opportunity but I've generally looked for insight to emanate from learned people with advanced degrees or to highly esoteric art forms that symbolize the human experience. I still find these sources useful but the profound change in me has been finding "the hand I hoped was there" in my young friend, Sha, and in his "brothers" who greet me everywhere I go. The simple acts that I now savor truly can bring the dream "Where we can all be one, one human race" to reality. I've learned this not in big decisions but in the acts of kindness that protect the dignity of those we encounter in the simple moments.
I touch a distant hand, and feel its warmth.
The hand I hoped was there, at last I hold.
Swords into plowshares, can it all come true?
Friends out of strangers, start with me and you.
I see another time, another place.
Where we can all be one, one human race.
The walls will melt away, we'll come together on the day of freedom, freedom, freedom.
As the journey documented on my blog indicates, I've learned so much through my experience in Qatar. I have many more things to learn and hope that I have a continuing chance to experience and serve in this amazing place. There are aspects of expatriate work in general, and the Arabian Gulf in specific, that are challenging. I've experienced some of that challenge over the last week in my work and these challenges can result in a loss of purpose and passion about what we are doing. A song like Distant Land brings everything back into perspective because it places all our work in a broader context - what are we doing and what do we hope to accomplish for ourselves, for others, and for the world?
My life has been filled with intellectual and artistic opportunity but I've generally looked for insight to emanate from learned people with advanced degrees or to highly esoteric art forms that symbolize the human experience. I still find these sources useful but the profound change in me has been finding "the hand I hoped was there" in my young friend, Sha, and in his "brothers" who greet me everywhere I go. The simple acts that I now savor truly can bring the dream "Where we can all be one, one human race" to reality. I've learned this not in big decisions but in the acts of kindness that protect the dignity of those we encounter in the simple moments.
Tuesday, April 27, 2010
Super Freakonomics
I picked up Levitt and Dubner's Super Freakonomics (2009) when I ran into a former student on a flight from Dayton to Washington Dulles International Airport. Brian, who works for the State Department of the U.S.A. and was on his way to Iraq to help with the stabilization efforts with the Iraqi government, was done with the book and gave it to me to read on my return to Qatar.
The book's propositions are straightforward - people are driven by practical and economic motivations rather than humanitarianism, altruism, or anything else. The authors also believe that many changes in history have been attributed to the wrong factors and, with this as a backdrop, they propose that there are easier ways to address current problems than we might think.
The authors dissect numerous specific cases of incorrect historical attribution. One case was the rise of gasoline-powered automobiles in the 20th century. In Levitt and Dubner's interpretation, Henry Ford and his mass production techniques were important but the real driver was that cities in the early 20th century were drowning in horse manure. Yes, they assert that the major motivation for the auto was to reverse the messiness and smelliness of horses and that the public disposal of manure (or lack thereof) had degraded the quality of life in urban areas to such intolerable levels that the auto was the only way out. Another example of reinterpreting history was the case of the Viennese doctor who was troubled by the high death rate among infants in the local hospitals. The presumed causes at the time the problem was prevalent (early 20th century) ranged from believing that infant deaths were the result of tight petticoats, foul air in delivery wards, or the presence of male doctors during childbirth. A young and aware doctor looked more carefully and found that infant deaths were lower among those women who gave birth with the assistance of a mid-wife than those who gave birth in the hospital. The stunning and simple answer was that doctors weren't washing their hands while mid-wives were. This simple conclusion, and the campaigns that came from it, began to save lives in Vienna and eventually around the world.
Both of these examples shake up prevailing beliefs. Freakonomics asserts that many of the causes for change in our society are different than we thought and some that we've attributed to complex dynamics are actually much simpler than we think.
The one example that demonstrated possible future inaccurate attribution as well as too complex a solution is global warming. I am a believer in the warnings we have about global warming and so are the authors. However, it has been perplexing to see the political and economic battles that dominate the conversations about the role of jet fuel and automobile exhaust as major contributors to the erosion of the atmosphere. Particularly as a resident of the oil/gas rich Arabian Gulf, it isn't to this area's advantage to reduce fuel consumption and the fact is, while western countries are attempting to do something, developing countries see using relatively cheap fossil fuel as their right, especially since the west birthed the largest economies in the world by broad and aggressive use of the same fuels. So, the point is, how could a strategy be discerned that doesn't overreact to the problem and doesn't penalize developing countries who may not be convinced of the importance of global warming or feel that the west needs to address its own issues before telling others what they should do?
Intellectual Ventures, an innovative California group that specializes in finding unlikely and effective solutions to problems, has an idea about how to address global warming. For a starter, they don't see the dire straights claimed by some. They say that one of the easiest solutions for global warming would be a couple of volcanoes spewing enough gas and ash into the atmosphere to reduce temperatures across the globe as a natural outcome. Intellectual Ventures further suggests that, if we aren't willing to wait for a volcano or two, another solution is to create a "garden hose to the sky" that naturally circulates heavy and light air that will correct the atmospheric problems at a fraction of the cost most people predict when they propose models of fuel reduction, alternative energies, and other strategies under popular debate.
I've struggled with posting thoughts on Freakonomics because I have been arguing with its first premise - that change is only motivated by practical and economic benefit. I agree that sometimes simple solutions are better than those that are more complex and I see that solutions are often inaccurately attributed to things that were only tangentially related. By struggling with the motivational origin for change coupled with the idea of simple solutions, I've realized something about my experiences as of late. I am struck by how easy it is for some of my acquaintances to reach out in generosity to each other and me. By believing in abundance that comes from giving what you have to others, those with little can actually have a lot. They have enough to eat, they share shelter, and they have very rich and caring relationships. I am not saying that we'd all be better off if we had less. I'm simply observing how easy and simple sharing, being in community, and caring for each other is among those who have few physical possessions but have wealth in relationships that is beyond the imagination of many of those who have so much.
So, is Freakonomics right about self-interested motivations for change and simple solutions to bring change about? Their evidence would seem to indicate that there are many examples that could come down to this. On the other hand, some of the world's greatest challenges - food, shelter, education, and natural resources - just may be equally, or more, resolvable when approached with simple solutions grounded in connectedness and concern for the mutual needs of us all. At least in the microcosm in which I live, the simple solution of assuming abundance and sharing more equitably may be the only way to save lives and create peace in our future.
The book's propositions are straightforward - people are driven by practical and economic motivations rather than humanitarianism, altruism, or anything else. The authors also believe that many changes in history have been attributed to the wrong factors and, with this as a backdrop, they propose that there are easier ways to address current problems than we might think.
The authors dissect numerous specific cases of incorrect historical attribution. One case was the rise of gasoline-powered automobiles in the 20th century. In Levitt and Dubner's interpretation, Henry Ford and his mass production techniques were important but the real driver was that cities in the early 20th century were drowning in horse manure. Yes, they assert that the major motivation for the auto was to reverse the messiness and smelliness of horses and that the public disposal of manure (or lack thereof) had degraded the quality of life in urban areas to such intolerable levels that the auto was the only way out. Another example of reinterpreting history was the case of the Viennese doctor who was troubled by the high death rate among infants in the local hospitals. The presumed causes at the time the problem was prevalent (early 20th century) ranged from believing that infant deaths were the result of tight petticoats, foul air in delivery wards, or the presence of male doctors during childbirth. A young and aware doctor looked more carefully and found that infant deaths were lower among those women who gave birth with the assistance of a mid-wife than those who gave birth in the hospital. The stunning and simple answer was that doctors weren't washing their hands while mid-wives were. This simple conclusion, and the campaigns that came from it, began to save lives in Vienna and eventually around the world.
Both of these examples shake up prevailing beliefs. Freakonomics asserts that many of the causes for change in our society are different than we thought and some that we've attributed to complex dynamics are actually much simpler than we think.
The one example that demonstrated possible future inaccurate attribution as well as too complex a solution is global warming. I am a believer in the warnings we have about global warming and so are the authors. However, it has been perplexing to see the political and economic battles that dominate the conversations about the role of jet fuel and automobile exhaust as major contributors to the erosion of the atmosphere. Particularly as a resident of the oil/gas rich Arabian Gulf, it isn't to this area's advantage to reduce fuel consumption and the fact is, while western countries are attempting to do something, developing countries see using relatively cheap fossil fuel as their right, especially since the west birthed the largest economies in the world by broad and aggressive use of the same fuels. So, the point is, how could a strategy be discerned that doesn't overreact to the problem and doesn't penalize developing countries who may not be convinced of the importance of global warming or feel that the west needs to address its own issues before telling others what they should do?
Intellectual Ventures, an innovative California group that specializes in finding unlikely and effective solutions to problems, has an idea about how to address global warming. For a starter, they don't see the dire straights claimed by some. They say that one of the easiest solutions for global warming would be a couple of volcanoes spewing enough gas and ash into the atmosphere to reduce temperatures across the globe as a natural outcome. Intellectual Ventures further suggests that, if we aren't willing to wait for a volcano or two, another solution is to create a "garden hose to the sky" that naturally circulates heavy and light air that will correct the atmospheric problems at a fraction of the cost most people predict when they propose models of fuel reduction, alternative energies, and other strategies under popular debate.
I've struggled with posting thoughts on Freakonomics because I have been arguing with its first premise - that change is only motivated by practical and economic benefit. I agree that sometimes simple solutions are better than those that are more complex and I see that solutions are often inaccurately attributed to things that were only tangentially related. By struggling with the motivational origin for change coupled with the idea of simple solutions, I've realized something about my experiences as of late. I am struck by how easy it is for some of my acquaintances to reach out in generosity to each other and me. By believing in abundance that comes from giving what you have to others, those with little can actually have a lot. They have enough to eat, they share shelter, and they have very rich and caring relationships. I am not saying that we'd all be better off if we had less. I'm simply observing how easy and simple sharing, being in community, and caring for each other is among those who have few physical possessions but have wealth in relationships that is beyond the imagination of many of those who have so much.
So, is Freakonomics right about self-interested motivations for change and simple solutions to bring change about? Their evidence would seem to indicate that there are many examples that could come down to this. On the other hand, some of the world's greatest challenges - food, shelter, education, and natural resources - just may be equally, or more, resolvable when approached with simple solutions grounded in connectedness and concern for the mutual needs of us all. At least in the microcosm in which I live, the simple solution of assuming abundance and sharing more equitably may be the only way to save lives and create peace in our future.
Thursday, April 08, 2010
Exploring the Mediterranean
Our family did something that was a first for a shared spring break this year. We decided that, with three of us in the U.S.A. and two in Qatar, we'd meet in the middle and take an exotic vacation together. The result - a 3-day Roman holiday weekend and an eight-day cruise of the western Mediterranean. This was a bit extravagant but, in retrospect, well worth it.
Without going into the travelogue of the entire trip, I'll comment on highlights of history and people that struck us as particularly intriguing. You can also check the link from my blog for pictures of our experience.
Starting in Rome one can't avoid being in awe of a culture so powerful and progressive two thousand years ago. Looking up into the vaulted dome of the Pantheon and realizing that it stood for centuries as the largest free-standing dome on the planet is truly amazing. Looking out across the Forum was another breath-taking moment. As we stood there, reflecting on the names of those who walked the stone paths among the columns and sculptures, one feels small in the course of human history.
In Barcelona we encountered a freedom of expression and innovation in a more contemporary age - the late 19th and early 20th century. The Palau De La Musica Catalan has been recognized as one of the most significant examples of Art Noveau architecture in the world. It was constructed to provide a place for vocal musicians to perform at their best - with resonant and warm acoustics, natural light, and colorful flourishes of stained glass everywhere one looks. Then there's Gaudi - the apartments, incidental buildings standing in complement to many other forms of architecture throughout Barcelona, and then of course, the Sagrada Familia. I've always wondered what Gaudi architecture would feel like in person and I was not disappointed. The greatest moment was being enveloped by the interior cathedral vaults that appear to be mighty, towering trees. While not finished, the Sagrada Familia will surely be one of the architectural wonders of the world when completed 20+ years from now. The lessons of personal freedom are everywhere in Barcelona and one can't help but be moved to wonder what forces unleashed such artistic creativity and what can be done to release equally powerful sources of art today.
Malta - a small island by comparison to many in the Mediterranean. It is one of the most beautiful places I've ever seen. As we walked the streets on Good Fridy in the brilliant sunlit blue of sky and sea, it was hard to imagine that this tiny island has seen so many battles and has been a strategic military stronghold time and again. That Good Friday, Malta represented both the peace and the stife that the world has seen, all crammed into one visual space.
Tunis and Carthage were very different than the rest of the places we visited. We had a short time there but made the most of it. Carthage was an ancient Phonecian settlement, taken over by the Greeks and eventually the Romans. In some ways it's a mystery what might be under the ruins that are now on the surface. The amazing section was of the Greek settlement that had been filled in with debris; because it had been filled in, the ancient structures were preserved better than others. Because of the short stay, we were a bit challenged in returning to the ship on time. In fact, we thought we were going to miss the departure; as a result, one of the most tense and eventually hilarious moments was running through the streets with packages flying and everyone gasping for breath as we raced to the boat. It wasn't so fun when we were doing it but it is a great memory.
The Costa cruiseship itself was something to behold. Twelve-stories tall and carrying 3,600 passengers, most of whom were Italian families out for a good time. Germans, French, Japanese, and a few English-speakers (only 167 U.S.A.) were sprinkled in for good measure. We were all served, entertained, and shown gracious hospitality by our Filipino and Indian dining room servers, cabin stewards, and other personnel. What a blend of cultures, all with their different roles and perspectives yet all able to celebrate together as the nights grew long and the tours became tedious.
During our Mediterranean cruise we mainly enjoyed each other and had the pleasure of seeing places none of us had seen before. In addition to the pleasure and family camraderie, we were able to see history, culture, art, and people that make our world a rich and wonderful place. We were able to see the products of human imagination and striving. And, the warmth of the people we encountered along the way convinces me that the striving will not cease...
Saturday, February 27, 2010
Maverick
No, not the Sarah Palin kind. This "maverick" is a business genius from Brazil. Ricardo Semler's book, Maverick: The Success Story Behind the World's Most Unusual Workplace (1993), tells the story of Semco, a company Ricardo inherited from his father. After determining that his father's traditionalist style was robbing Semco greater business opportunity than anyone could imagine, Semler began dismantling conventional approaches to hierarchy, rank, privilege, titles, perks, salary and more to unleash the commitment of the company's workforce.
How did Semler implement such fundamental change? He started with a belief that rules, directives, and policy books only serve to (p. 97):
1. Divert attention from a company's objectives.
2. Provide a false sense of security for executives.
3. Create work for bean counters.
4. Teach workers to stone dinosaurs and start fires with sticks.
His skepticism about rules and policy manuals resulted in gradual deconstruction of most of the culture of the business he was entrusted to run by his father. Ricardo's imagination led him to follow his own intuition in a core commitment to treating others with respect. He took workers at all levels of the organization seriously by creating committees, increasing problem-solving, and replacing dependency with responsibility. When senior management hesitated and workers balked, Ricardo did not give up; he just found another pathway or modified his timing. The ultimate impact of change over time resulted in an organization with no organization hierarchy, hiring by peers, flexible work hours, self-designed workspaces, a positive role for unions, no retaliation for strikers, full participation, evaluation by subordinates, freedom in work attire, change, and pride. And, Semco maintained profitability while responding to economic volatility that made it near impossible to predict a fair price for its products.
Semler sums up the relevance of his experimentation to contemporary business when he says, "To survive in modern times, a company must have an organization structure that accepts change as its basic premise, lets tribal customs thrive, and fosters a power that is derived from respect, not rules. In other words, the successful companies will be the ones that put quality of life first. Do this and the rest - quality of product, productivity of workers, profits for all - will follow." (p. 289)
Impossible to imagine that such radical ideas could be implemented anywhere but in the most progressive, highly educated, stable economies in the world. Although I had to stretch my consciousness at numerous places throughout the book, the evidence is right there - progressive business practice can be implemented even with what are typically seen as organizations dependent on skilled labor, fraught with labor union vulnerability, and in a dazzlingly unpredictable economy (Brazil in the 1980s and 1990s). It worked in a very difficult environment and it could probably be adapted many other places as well.
How did Semler implement such fundamental change? He started with a belief that rules, directives, and policy books only serve to (p. 97):
1. Divert attention from a company's objectives.
2. Provide a false sense of security for executives.
3. Create work for bean counters.
4. Teach workers to stone dinosaurs and start fires with sticks.
His skepticism about rules and policy manuals resulted in gradual deconstruction of most of the culture of the business he was entrusted to run by his father. Ricardo's imagination led him to follow his own intuition in a core commitment to treating others with respect. He took workers at all levels of the organization seriously by creating committees, increasing problem-solving, and replacing dependency with responsibility. When senior management hesitated and workers balked, Ricardo did not give up; he just found another pathway or modified his timing. The ultimate impact of change over time resulted in an organization with no organization hierarchy, hiring by peers, flexible work hours, self-designed workspaces, a positive role for unions, no retaliation for strikers, full participation, evaluation by subordinates, freedom in work attire, change, and pride. And, Semco maintained profitability while responding to economic volatility that made it near impossible to predict a fair price for its products.
Semler sums up the relevance of his experimentation to contemporary business when he says, "To survive in modern times, a company must have an organization structure that accepts change as its basic premise, lets tribal customs thrive, and fosters a power that is derived from respect, not rules. In other words, the successful companies will be the ones that put quality of life first. Do this and the rest - quality of product, productivity of workers, profits for all - will follow." (p. 289)
Impossible to imagine that such radical ideas could be implemented anywhere but in the most progressive, highly educated, stable economies in the world. Although I had to stretch my consciousness at numerous places throughout the book, the evidence is right there - progressive business practice can be implemented even with what are typically seen as organizations dependent on skilled labor, fraught with labor union vulnerability, and in a dazzlingly unpredictable economy (Brazil in the 1980s and 1990s). It worked in a very difficult environment and it could probably be adapted many other places as well.
Tuesday, February 02, 2010
Ayn Rand's We the Living
Originally published in 1936 and re-released in a 60th anniversary issue (1995), We the Living was Ayn Rand's first novel. Rand is credited as the founder of objectivism, a philosophy followed implicitly or explicitly by free-market capitalists and others who believe that the only way human beings can strive to their greatest potential is by being true only to themselves and leaving the welfare of the collective up to the natural system of rewards and consequences. I read three of her other books, Anthem, Fountainhead, and Atlas Shrugged, in my early 20s, when I was just coming into advanced graduate study and my career. I also had a fascinating organization behavior professor at the University of Maryland, Dr. Ed Locke, who was deeply devoted to Rand's philosophy and eventually served as the figurehead for the network that still studies and advocates her views.
I picked We the Living up when I was home for the holidays. It was sitting in our window seat in Oxford and I was curious to renew my understanding of objectivism following Greenspan's (former Federal Reserve Chair) announcement that the Fed policy he advocated was based on Rand's views (I don't have the actual language of his acknowledgement handy). I wanted to read it so I could understand and potentially argue more effectively with its premises because the last decade of economic policies have had a fairly devastating impact on us all.
We the Living is a historical/political/philosophical novel that depicts the years after the 1917 Russian Revolution when Czarist Russia was replaced by the communist dictatorship of the U.S.S.R. Rand's story is powerful for a number of reasons, not the least of which is that she, herself, escaped the U.S.S.R. in the soviet days and fled to the U.S.A. where she wrote stories to discourage any possibility of the spread of communism, a political and social system she believed sucked the core from humanity's creativity, purpose, and effectiveness.
The three central figures engage in a complicated love affair with each other, with Kira (the heroine) achieving extraordinary levels of self-sacrifice and self-indulgence at the same time. Kira's first and only real love is Leo who is a stately aristocrat representing the privilege and elitism of Czarist times. Driven out of privilege by communism, he grows ill and Kira seeks a relationship with Andrei in order to finance Leo's recovery and return to good health. Leo is a staunch "Party" member and struggles to maintain his deep infatuation with Kira, even though her obvious anti-communist political leaning is a liability to him. After maintaining relationships with both Leo and Andrei, Kira rises in economic means but descends to emotional deprivation when she sees Leo deteriorating into hopelessness. As a party official, Andrei discovers that Leo is part of a scam that lines the pockets of not only Leo but two influential party leaders. In an attempt to expose the two party leaders who represent the hypocrisy of the communist ideal, Andrei unwittingly allows the blame to fall on Leo. It is when Leo has been arrested and on the verge of being prosecuted and hanged that Kira reveals to Andrei that the money he gave her to save her family actually went to pay for Leo's healing care. It was hard in parts to determine who was being true to themselves, to their ideals, or to others. Ultimately, Andrei is true to his ideals in committing suicide in the face of the failures of communism, Leo maintains his egotistical arrogance by accepting the care of a prominent socialite, and Kira attempts to escape to the west, the place where she hopes to find the love that she was ultimately denied.
The plot sounds messy and it is. Rand sought to tell the story of the ills of communism and how any form of collectivist dictatorship only undermines human striving.
While the objectivist philosophy has appeal for me - in relation to working hard, uncompromising excellence, and dedication to honest competition, it troubles me as a philosophical proposition that does not recognize the unevenness of the human condition. As we view various people around the world who suffer natural disaster, who are beaten down through lack of natural resources, and have little access to infrastructure to pull themselves up from poverty, objectivism just doesn't work. Perhaps the alternative is a form of social entrepreneurship or compassionate competition that at least seeks to level the playing field while allowing those with extraordinary talent and privilege to excel.
As leaders around the globe aspire to create governments that help the hopeless while rewarding innovation and creativity, perhaps they will find a balance that will save us all. Especially as the U.S.A. attempts to refine its economic and social policies, it is important to recognize the complexity of political decision making rather than allowing the rhetoric to slip into right versus left, republican versus democrat, or capitalist versus socialist.
I picked We the Living up when I was home for the holidays. It was sitting in our window seat in Oxford and I was curious to renew my understanding of objectivism following Greenspan's (former Federal Reserve Chair) announcement that the Fed policy he advocated was based on Rand's views (I don't have the actual language of his acknowledgement handy). I wanted to read it so I could understand and potentially argue more effectively with its premises because the last decade of economic policies have had a fairly devastating impact on us all.
We the Living is a historical/political/philosophical novel that depicts the years after the 1917 Russian Revolution when Czarist Russia was replaced by the communist dictatorship of the U.S.S.R. Rand's story is powerful for a number of reasons, not the least of which is that she, herself, escaped the U.S.S.R. in the soviet days and fled to the U.S.A. where she wrote stories to discourage any possibility of the spread of communism, a political and social system she believed sucked the core from humanity's creativity, purpose, and effectiveness.
The three central figures engage in a complicated love affair with each other, with Kira (the heroine) achieving extraordinary levels of self-sacrifice and self-indulgence at the same time. Kira's first and only real love is Leo who is a stately aristocrat representing the privilege and elitism of Czarist times. Driven out of privilege by communism, he grows ill and Kira seeks a relationship with Andrei in order to finance Leo's recovery and return to good health. Leo is a staunch "Party" member and struggles to maintain his deep infatuation with Kira, even though her obvious anti-communist political leaning is a liability to him. After maintaining relationships with both Leo and Andrei, Kira rises in economic means but descends to emotional deprivation when she sees Leo deteriorating into hopelessness. As a party official, Andrei discovers that Leo is part of a scam that lines the pockets of not only Leo but two influential party leaders. In an attempt to expose the two party leaders who represent the hypocrisy of the communist ideal, Andrei unwittingly allows the blame to fall on Leo. It is when Leo has been arrested and on the verge of being prosecuted and hanged that Kira reveals to Andrei that the money he gave her to save her family actually went to pay for Leo's healing care. It was hard in parts to determine who was being true to themselves, to their ideals, or to others. Ultimately, Andrei is true to his ideals in committing suicide in the face of the failures of communism, Leo maintains his egotistical arrogance by accepting the care of a prominent socialite, and Kira attempts to escape to the west, the place where she hopes to find the love that she was ultimately denied.
The plot sounds messy and it is. Rand sought to tell the story of the ills of communism and how any form of collectivist dictatorship only undermines human striving.
While the objectivist philosophy has appeal for me - in relation to working hard, uncompromising excellence, and dedication to honest competition, it troubles me as a philosophical proposition that does not recognize the unevenness of the human condition. As we view various people around the world who suffer natural disaster, who are beaten down through lack of natural resources, and have little access to infrastructure to pull themselves up from poverty, objectivism just doesn't work. Perhaps the alternative is a form of social entrepreneurship or compassionate competition that at least seeks to level the playing field while allowing those with extraordinary talent and privilege to excel.
As leaders around the globe aspire to create governments that help the hopeless while rewarding innovation and creativity, perhaps they will find a balance that will save us all. Especially as the U.S.A. attempts to refine its economic and social policies, it is important to recognize the complexity of political decision making rather than allowing the rhetoric to slip into right versus left, republican versus democrat, or capitalist versus socialist.
Sunday, January 31, 2010
Education City in Qatar expands to European partners
Qatar Foundation recently announced a parternship with Hautes Etudes Commercialis (HEC) (http://www.thenational.ae/apps/pbcs.dll/article?AID=/20100129/FOREIGN/701289864/1011/NEWS) of Paris to provide its MBA program in Doha. With an appeal to part-time executives who want to pursue advanced study with an elite institution, this is another example of only the best are good enough for these partnerships.
Rumors have been around for some time about Education City beginning a masters of business program. More than any other question I've had about new programs, the potential for MBA study has been the most frequently asked. There is no question that there is need among the growing numbers of Qatari and expatriate staff who are engaged in business and need more advanced training.
As graduate and professional programs unfold, the question of the complementary relationship of these programs will need to be addressed. All too often, graduate programs have little relationship to undergraduate programs in North America. Perhaps Qatar can find a way to relate them and bring value to all.
Rumors have been around for some time about Education City beginning a masters of business program. More than any other question I've had about new programs, the potential for MBA study has been the most frequently asked. There is no question that there is need among the growing numbers of Qatari and expatriate staff who are engaged in business and need more advanced training.
As graduate and professional programs unfold, the question of the complementary relationship of these programs will need to be addressed. All too often, graduate programs have little relationship to undergraduate programs in North America. Perhaps Qatar can find a way to relate them and bring value to all.
Wednesday, January 27, 2010
Qatar Young Professionals Institute - reflections
We are now a week past the departure of our visitors from the University of Maryland and University of San Diego graduate programs. The lapsed time has allowed us to pull our evaluations together and to gain some distance from the experience, which was quite intense.
In retrospect, I am reminded that we attempted something that was very different than the typical study tour. I’ve seen other study tour itineraries, I’ve hosted visitors, I’ve helped plan, and I joined in facilitating a student affairs study tour in central Europe a couple of summers ago. What we proposed and delivered in Qatar was actually more of a departure than I realized and that reality has only begun to sink in. The essential differences in what we did were; it included significant cultural preparation for the visitors, it required cultural immersion and engagement, and it utilized inquiry learning to build relationships between our visitors and those of us in Qatar as we addressed questions essential to Qatar’s future.
I’m not sure the degree to which the faculty/staff at the two visiting institutions had to convince their students (23) that the advanced preparation, literature research, and conceptual integration were worth a trip to Qatar. The interesting point is that we did not hear any complaints from the visitors about this preparation. In fact, they seemed to pick up on Qatar and the Arab world much more quickly and were able to accommodate the cultural adjustment much more readily than other groups we’ve hosted. During the early stages of acquaintance and idea exchange, our Qatar participants seemed reluctant to engage in the distance learning part of the interaction which took place through “google-groups” dialogues. This hesitance caused me to wonder if the group of 38 people that we anticipated would actually show up. When the final kick-off morning arrived, 35 of the 38 Qatar participants appeared. What was even more impressive was that the general level of participation from the Qatar participants was active and deep throughout. During the two days when these 58 graduate students and young professionals were involved with each other, it was pretty exciting. There were numerous reports of long, struggling conversations that opened pathways of understanding that were powerful for all. For the U.S.A. participants, the pathway was one of understanding culture and beginning to realize that it is expressed in many more complex ways when dealing with individuals from throughout the world. The Qatar participants pursued paths that introduced them to the research and theory of student affairs. Most of the Qatar participants were not trained in student development and some did not know that it was possible to receive professional preparation for such work. Ultimately, the two groups bound together by struggling with very important issues and they learned a great deal from each other.
The thing we did not anticipate was the variability among our participants in the way they understood inquiry learning. We communicated throughout the preparatory stages that a major part of being involved was participating on an inquiry team but the implications of this may not have been fully understood. While our evaluations reflect high satisfaction and learning among most participants, there were a couple who perceived that the 23 guests were presumptuous to offer any input on our inquiry questions. The flip side is that the majority of both visitors and Qatar participants reported relishing the opportunity to be fully participatory rather than passive in their learning. For those who view learning as acquiring and demonstrating knowledge rather than discovering knowledge with and through others, it is understandable that inquiry learning was a stretch.
Ultimately, when the Young Professionals Institute was over, there was a great deal of good will and participants were reluctant to go their separate ways – a very good sign that something significant had taken place. The pre and post assessments were all high where we would expect them to be. Perhaps the anticipation was so high that it left little room for increasing scores from pre to post measures. The “fill in the box” responses were overwhelmingly positive and reflected a desire to refine and replicate the model. The “sticky-tab” exercise that called for reflection on the process was even richer in its advocacy to continue and to deepen the discovery learning of the Institute. And, one of the items that reflected the largest increase from pre to post (4.17 to 4.39) measurement was an item asking participants to agree or disagree with the statement “I see my cultural background as an asset to my work as a Student Affairs professionals.” If no other item increased but this one, the fact that our Qatar participants gained a greater sense and pride in their cultural background as an asset in their work would have been enough.
Wednesday, January 20, 2010
Conclusion of Qatar Young Professionals Institute
The Young Professionals Institute is over and our guests from Maryland and San Diego are preparing to return to the U.S.A. We had a number of articles about the initiative but one of them appeared in the Qatar Peninsula (http://www.thepeninsulaqatar.com/Display_news.asp?section=Local_News&subsection=Qatar+News&month=January2010&file=Local_News2010012023943.xml) yesterday.
The greatest satisfactions from the YPI are that 1) we drew all of higher education in Qatar together to explore the importance of student affairs work and 2) we informed the 23 graduate students from the U.S.A. about Qatar's heritage, vision, and the commitment it has made to preserve its culture while preparing for a global leadership role in the 21st century. The participants from the U.S.A. and Qatar engaged fully and deeply with each other and that's the most we could have hoped for. However, I have a hunch that we actually accomplished much more that will unfold in the coming months.
The greatest satisfactions from the YPI are that 1) we drew all of higher education in Qatar together to explore the importance of student affairs work and 2) we informed the 23 graduate students from the U.S.A. about Qatar's heritage, vision, and the commitment it has made to preserve its culture while preparing for a global leadership role in the 21st century. The participants from the U.S.A. and Qatar engaged fully and deeply with each other and that's the most we could have hoped for. However, I have a hunch that we actually accomplished much more that will unfold in the coming months.
Monday, January 18, 2010
Too much late!
After a long and fulfilling day with the Young Professionals Institute participants, I was greeted as I drove back into the compound by one of my favorite security guards. "Too much late!" he exclaimed. This guy really is one of my favorites as he watches out over Darbi and me as we come and go. He is from Nepal and has learned a lot of English over the last months but he still uses wonderful sentence constructions like "too much late."
While the time of day may have been too much late, the activities of the day were not. We have had the Maryland group here since the 8th and the San Diego group since the 9th. We spent a lot of time acclimating them to the history, culture, and environment of Qatar and finally we arrived at the time when they would begin to engage as peers with our Qatar staff. It took the time to learn, to grow in appreciation, and to become the curious scholars that they have now become. I think we actually hit it about right - just enough time to become immersed but not so much time to become bored. The result was that all the participants today had something to offer as we dove into our inquiry team topics.
The contrast for "too much late" that I hope the study tour and Young Professionals Institute will demonstrate is that it is never too late to begin to explore other cultures. North America has seen itself as able to stand alone except when military or political issues dictated differently. What our 27 visitors now understand is that North Americans frequently miss out on a lot of fun and that they've not seen the possibilities for global connections that our visitors hopefully now see. It isn't too late and our hope is that over the coming two remaining days, the visitors will grow even deeper in their respect, Qatar will gain new insights on how to enhance student engagement, and we will all learn how powerful it is to form friendships around the globe.
The day may have been "too much late" but the experience was just in time!
While the time of day may have been too much late, the activities of the day were not. We have had the Maryland group here since the 8th and the San Diego group since the 9th. We spent a lot of time acclimating them to the history, culture, and environment of Qatar and finally we arrived at the time when they would begin to engage as peers with our Qatar staff. It took the time to learn, to grow in appreciation, and to become the curious scholars that they have now become. I think we actually hit it about right - just enough time to become immersed but not so much time to become bored. The result was that all the participants today had something to offer as we dove into our inquiry team topics.
The contrast for "too much late" that I hope the study tour and Young Professionals Institute will demonstrate is that it is never too late to begin to explore other cultures. North America has seen itself as able to stand alone except when military or political issues dictated differently. What our 27 visitors now understand is that North Americans frequently miss out on a lot of fun and that they've not seen the possibilities for global connections that our visitors hopefully now see. It isn't too late and our hope is that over the coming two remaining days, the visitors will grow even deeper in their respect, Qatar will gain new insights on how to enhance student engagement, and we will all learn how powerful it is to form friendships around the globe.
The day may have been "too much late" but the experience was just in time!
Friday, January 15, 2010
Starting a new year - 2010
It's been a while since I blogged. The main reason is that November, December, and now January have been very busy. I spent Thanksgiving in the U.S.A., returned to Qatar for a couple of weeks, and then went back to Ohio for the Christmas holiday. I have a pause in my current activities to get back to offering comment regarding my pursuit of understanding leadership, a journey that has been underway a very long time.
We're presently hosting two delegations of graduate students from the University of Maryland and the University of San Diego. There are 27 in all, including the professors guiding each group, Dr. Susan Komives and Dr. Cheryl Getz. The idea of hosting these groups arose from correspondence over a year ago when each group inquired if they could come separately. Because they both wanted the same time bracket, we recommended they come at the same time and then created a study tour and Young Professionals Institute calendar to involve them with a variety of staff from the Education City universities, Qatar University, and CNA-Q. This group has been in Qatar for a week already. Tonight they are out in the desert on an overnight safari. The feedback has been unbelievable thus far and we anticipate even better things to come.
The Young Professionals Institute model is a first of a kind, as far as we know. The concept is based on service learning principles of deep engagement and reciprocity. What I've experienced over the last two years at Qatar Foundation is a parade of delegations from all over the world who generally come simply to observe, a helpful activity but shallow by comparison to what we are doing with Maryland and San Diego. The study tour design started with broad exposure for our guests, including trips to historic sites, arts and cultural events and centers, and engagement with Qatari and other Arabi students and citizens. This first part of the visit has been to prepare the 27 visitors to understand and respect Qatar so that they could eventually engage fully with us as informed and aware educators.
The Young Professionals Institute starts next Monday, 18 January, and pairs the 27 visitprs with 38 of our staff throughout our higher education programs, all of whom are involved in or do related work to student affairs. The Young Professionals Institute centers on six topics that we identified as critical to our future. We frequently struggle to have the time, the expertise, and the organizational wherewithall to deal with some of the issues that are not immediate to our daily work. The six topics include looking at the cultural differences and dynamics of the Arabian Gulf related to the role of families, independent living, serving commuting students, leadership development, student development, and the role of student affairs in a context as different as ours.
I will update my blog later next week after the Young Professionals Institute but the first half of our experience with the visitors is already paying off in wonderful ways. I don't think I've been asked as many questions as I've had this last week and the questions reflect a depth of curiosity and an eagerness to understand that is deeply gratifying. What we wanted to do was demonstrate to these 27 visitors that Qatar is an extraordinary place with an amazing vision that we seek to serve. We wanted these young professionals, who will over the next year or two scatter throughout North America and beyond and will become ambassadors for Qatar. They will be able to inform colleagues, students, and community members that the many stereotypes held of the Middle East have little basis and are for the most part very uninformed.
We're presently hosting two delegations of graduate students from the University of Maryland and the University of San Diego. There are 27 in all, including the professors guiding each group, Dr. Susan Komives and Dr. Cheryl Getz. The idea of hosting these groups arose from correspondence over a year ago when each group inquired if they could come separately. Because they both wanted the same time bracket, we recommended they come at the same time and then created a study tour and Young Professionals Institute calendar to involve them with a variety of staff from the Education City universities, Qatar University, and CNA-Q. This group has been in Qatar for a week already. Tonight they are out in the desert on an overnight safari. The feedback has been unbelievable thus far and we anticipate even better things to come.
The Young Professionals Institute model is a first of a kind, as far as we know. The concept is based on service learning principles of deep engagement and reciprocity. What I've experienced over the last two years at Qatar Foundation is a parade of delegations from all over the world who generally come simply to observe, a helpful activity but shallow by comparison to what we are doing with Maryland and San Diego. The study tour design started with broad exposure for our guests, including trips to historic sites, arts and cultural events and centers, and engagement with Qatari and other Arabi students and citizens. This first part of the visit has been to prepare the 27 visitors to understand and respect Qatar so that they could eventually engage fully with us as informed and aware educators.
The Young Professionals Institute starts next Monday, 18 January, and pairs the 27 visitprs with 38 of our staff throughout our higher education programs, all of whom are involved in or do related work to student affairs. The Young Professionals Institute centers on six topics that we identified as critical to our future. We frequently struggle to have the time, the expertise, and the organizational wherewithall to deal with some of the issues that are not immediate to our daily work. The six topics include looking at the cultural differences and dynamics of the Arabian Gulf related to the role of families, independent living, serving commuting students, leadership development, student development, and the role of student affairs in a context as different as ours.
I will update my blog later next week after the Young Professionals Institute but the first half of our experience with the visitors is already paying off in wonderful ways. I don't think I've been asked as many questions as I've had this last week and the questions reflect a depth of curiosity and an eagerness to understand that is deeply gratifying. What we wanted to do was demonstrate to these 27 visitors that Qatar is an extraordinary place with an amazing vision that we seek to serve. We wanted these young professionals, who will over the next year or two scatter throughout North America and beyond and will become ambassadors for Qatar. They will be able to inform colleagues, students, and community members that the many stereotypes held of the Middle East have little basis and are for the most part very uninformed.
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