Architects of meaning - From CHRO to CMO

"It doesn't make sense!" This is a statement that one is likely to hear quite frequently in today's 'dynamic & complex' business organizations. This makes me wonder if the problem has more to do with the 'it' part (the situation) or with the 'sense' part (the implied definition of the term 'sense' in this context) or with 'make sense' part (making sense of the situation)?

All the three seem to be highly probable 'suspects' - individually and in various combinations. Corporate life often throws up many 'strange' and 'messy' situations for the employees (e.g. those created by frequent reorganizations, frequent changes in the strategy/operating model etc.). It can also be argued that since business organizations are somewhat 'artificial' entities (significantly different from the 'natural habitats' or 'natural social groups' for humans), the term 'sense' should have a different interpretation in the context of business organizations as compared to that in more 'natural' settings! However, this post let us take a closer look at the third 'suspect' - 'sense making' - in the context of business organizations (i.e. process of giving meaning to experiences in organizational life). We will also explore the possibility of using another concept that has often been discussed in this blog -myths - as an aid to sense-making (see here and here for examples).

It is said that nothing is more practical than a good theory. So let us begin by examining some of the theories on sense-making. According to Karl Weick, sense-making is about contextual rationality. It is built out of vague questions, muddy answers and negotiated agreements that attempt to reduce confusion. Our perception of reality is an ongoing accomplishment that emerges from efforts to create order and make retrospective sense of what occurs. Sense making is not interpretation as it encompasses more than how cues are interpreted; but it is concerned with how the cues were internalized in the first instance and how individuals decide to focus on specific cues. Two types of sense-making occasions common to organization are ambiguity and uncertainty. In the case of ambiguity people engage in sense-making when they are confused by too many interpretations whereas in the case of uncertainty they do so because they are ignorant of any interpretations.

Sense-making occurs when activity/practice (habit/pattern of behavior) is disrupted (e.g. by events or ambiguity). However, people first look for explanations or reasons that will enable them to resume the interrupted activity. In cases where no explanation or reasons for the disruption can be found, a sense-making process is initiated. The process of sense-making on a situation has two steps. Bracketing & filtering cues followed by creating meaning. This in turn serves as the springboard for action. But the process is not so linear. It is muddy and iterative. Social sense-making is most stable (and effective) when it s simultaneously constructive and destructive -when it is capable of increasing both ignorance (unlearning) and knowledge (learning) at the same time.

As you might have realized, while the above theory on sense-making seems very reasonable, there is one important problem. The sense-making theory is mainly 'explanatory' in nature. This does not directly help us in our objective of facilitating/helping sense-making in organizations. To remedy this, the concept of 'sense-giving' has been developed. Sense-giving is the process of attempting to influence the sense-making and meaning construction of others toward a preferred redefinition of organization reality. Logically speaking, this could involve influencing the way people do the 'bracketing & filtering' of cues (i.e. the first step in the sense-making process described above). I feel that interventions based on behavioral economics principles (see note 3 in 'The power of carrot and stick') can be of use here. We can also look at influencing the second step in the sense-making process (i.e. creation of meaning). This is where myths comes in!

A myth is a story that embodies a powerful truth. While the incidents in the original story might not be factually correct (see Too true to be real) the 'truth' contained in the story remains valid across time. Anthropologically speaking, one of the key uses of myths in a society (or any group in general) is to help the members to make sense of the events in their life -especially the profound and/or no so pleasant events - the events and transitions that shakes one up. Myths can serve the same purpose in organizational life also. By the way, if you are wondering if concepts from Anthropology are relevant for today's business organizations, please see 'Accelerated Learning and Rites of Passage' for a discussion on how another concept from Anthropology - 'rituals' - can be used to facilitate key role transitions in corporate life.

We create stories about our experiences to give meaning to them. This can happen both at the individual and at the group/team level. Teams work well when they share a common set of myths - stories that have powerful, emotional truth - truths the team learned during their struggles/experiences in organizational life - stories they have created to give meaning to these experiences. Leaders can be more effective if they can tap into these myths - to generate energy to pursue new opportunities and to hold the group together. As Karen Armstrong says, myth is not a story told for its own sake. It shows us how we should behave.

Now, let us come back to second step in the sense-making process that we have seen earlier - creating meaning. By helping individuals and groups to create stories we can help them to create meaning from their experiences. Stories can help people to 'find their place' in the organization. This is important as who people think they are in their context shapes how they interpret events and what they do. Stories can also help in making sense (deriving the meaning) of the inevitable not so pleasant/unsettling experiences in organizational life. All these can very useful especially for new entrants to the organizations (e.g. management trainees). HR practices that create time and space for introspection as a group can create opportunities the group members to collectively understand and share their experiences of organizational events. Hence they can facilitate the process of organizational sense-making.

This discussion becomes very significant as meaning (finding meaning in work) is becoming an increasingly important issue in the workplace. This is possibly because of ‘higher order needs ‘(where ‘meaning’ forms a significant factor) becoming more active in a greater percentage of the employees and because of the unnerving pace of change in the workplace (that push employees out of their comfort zones and prompt them to think about ‘deeper’ issues including that of finding meaning). It can also be argued that one of the key responsibilities of managers/leaders in such situations is to help the employees to find meaning in work. Thus HR interventions that can help the employees and managers/leaders in this endeavor should become one of the key focus areas for HR.

By the way, if we leverage power of stories in HR interventions like coaching and mentoring, they are likely to be more effective in helping employees to make sense out of their experiences and to be better adapted to the organization. Stories can be useful for sustaining/celebrating the existing culture and also for changing the culture. Taking an existing story (myth) and making subtle changes to it (to the story and/or the truth implied in the story) can be a great way for initiating change. When we are telling a story to others we are telling the story to ourselves also. In a way, by changing our stories (and the truths embedded in those the stories) we can change ourselves. Also when we interact with others and with ourselves through story telling, the stories evolve.

From a change management perspective, stories have many advantages. Stories can communicate complex meanings and ideas (that are required to be communicated in today's complex organizations/organization contexts). Stories can help people to organize and integrate experiences (even a set of experiences that are not internally consistent). Since stories and story telling come naturally to human beings they are inherently non-threatening and hence the stories can directly engage emotions without having to face too much screening/too many arguments from the analytical mind. This can be very useful in generating initial buy-in for a new/unfamiliar idea. More importantly, people can add on to the stories. This can lead to a situation where people consider the stories (and the truths contained in them) to be their own and tell the stories to others. This in turn can convert them from being passive recipients of the change to active advocates of the change.

What does this mean for HR professionals? May be, we should start talking about 'being Meaning Architects' in addition to our (increasingly annoying) talk about 'becoming Strategic Business Partners!Extending this line of thought, the Chief Human Resource Officer (CHRO) should become the Chief Meaning Officer (CMO). This transition from CHRO to CMO is not without risks! I am sure that if 'creating meaning' becomes accepted as the key deliverable for business leaders, business heads (and possibly even the CEOs) might get tempted to 'steal' the CMO role and/or title from the CHROs! They can use the ‘tried and tested argument for these kinds of situations' - ‘the matter is too important to be left to HR’!!!

What do you think?

Of Ghosts, Blogs and Undigested karma

This month, 'Simplicity at the other side of complexity' is completing one year. When I started this blog, I wasn't sure about how it was going to evolve. One year and forty posts later, the situation remains more or less the same, though some patterns have emerged.

The nature of posts in this blog has become more focused - on Human Resources, Organization Development and Personal Effectiveness (as opposed to being scattered in the broader domains of 'life and work'). The posts have also become more 'experience driven' - with the concept/ theory part limited mainly to concepts/inferences that emerge from the situations/experiences. I got to know a quite a few great people through this blog and I have greatly benefited from the interactions with them. Of late ,I have noticed that the comments/ discussions around many of the posts are longer (and more interesting !) than the posts themselves ! (see 'Career Planning and the myth of Sisyphus')

It is interesting to note that this 'evolution' mirrors (to some extent) the basic theme of this blog - 'Simplicity @ the other side of Complexity'. By the way, I have kept the name of blog as 'Simplicity at the other side of Complexity' (as opposed to 'simplicity on the other side of complexity'), to stress the point that this simplicity is something that one 'arrives at' (with a significant amount of effort) after working through/wrestling with the complexity. This blog also gave me the opportunity to explore the paradoxes and opportunities in the people management domain. I am sure that the process of grappling with these paradoxes and dilemmas has helped a lot in enriching my understanding of the HR/OD domain in particular and life in general!

There is a concept in 'Tantric philosophy' that ghosts get created because of 'undigested karma'. I feel that 'ghosts' could get created in the domain of thoughts also - because of 'undigested incidents' (i.e. the undigested thoughts arising from the incidents). The ideal way to exorcise these ghosts is to listen to them, revisit those incidents/thoughts and deal with them properly to ensure that the thoughts/ideas are digested/absorbed/integrated. In a way, it is very similar to the regurgitation/'chewing the cud' behavior of some animals (called 'ruminants'). This blog has given me an opportunity to exorcise quite a few of such ghosts (see 'Competencies and Carbohydrates' for an example).

Many of my posts contain stories (fables, legends, anecdotes and myths). I feel that it is mainly because of the nature of the thoughts discussed in those posts. Many of these thoughts/ideas deal with things like 'reality', 'essential nature', 'meaning', 'wisdom' etc. that are very difficult to express in words.

Stories have the capability to 'capture' complex meanings , though these 'meanings' are not contained in the words/text of the story. Actually, the role of the words/text of the story is to 'trigger' the 'meaning' in the mind of the reader. Thus, stories can be very useful in capturing and communicating thoughts/ideas/ meanings that are difficult to verbalize. The other option is to use complex (unusual) combination of words and symbols to try to communicate the thoughts/ideas/meanings that we are talking about. This could come across as 'using big words' and often it fails to meet the objective. Hence I feel that stories present a much more elegant solution. Of course, my favorites are myths - as myths allow us to transcend even the 'limitations' imposed by reality! (see 'So true that it can't be real').

I find the process of generating an idea, letting it evolve & crystallize in the mind and capturing it in a blog post is highly rewarding intrinsically. Blogging is also a form of self expression that is aligned to my 'INTJ' personality type.  These along with the opportunity to exorcise ghosts, to make problems disappear and to interact with wonderful people have made my first year of blogging a deeply enriching experience for me!.

Research and a three-year-old

The incident that triggered the thought process behind this post happened when my son was about 3 years old. This was the time when he was trying to figure out 'cause and effect' relationships. So he used to say things like "If I shout in the class, my teacher will scold me", "I ran very fast in the park. That is why I fell down" etc. Those days we used to have an evening ritual. I would put my son on my shoulders and go for a walk. This 'sitting on the shoulders' arrangement made conversations easy even when there was a lot of noise all around. So this led to a lot of interesting discussions. There is nothing quite like a conversation with a curious, confident and talkative three-year-old to force one to be aware of and to question one's assumptions!

These walks would take us near a manned railway crossing/gate. Since he likes to see trains, we would stand there for a long time. After a few days he told me about a 'discovery' he has made "The gate has closed. That is why the train is coming"! Now, we all know that the 'causation' (if any) is the other way around. But purely based on his observations this was not so. He sees one thing happening (gate closes). After that something else always happens (train comes). Based on his 'life experience so far' (or his understanding of the 'system'/'universe') it was reasonable for him to think that if something happens and something else always happens after that the first thing might be causing the second thing (this principle had worked for him in the two examples mentioned above - running in the park and shouting in the class).

So, how would I convince him that his conclusion was wrong? The only way that I could think of was to tell him about the larger system (the railway system in this case - that makes the trains run and the gates close). This solution 'worked' only because there was someone around who knew about the larger system. He could not have come to the 'correct conclusion' purely based on his observations and his life experience thus far (i.e. based on his understanding of the 'system' at that point) .

Now, if we look at the research in behavioral science (or may be research in general), often we don't have the luxury of fully knowing the larger system in which the phenomena that we are observing are happening. Also there might not be anyone who has an adequate understanding of the system to 'enlighten' us. Actually, such understanding might not even exist! (as all the 'possible' events/system behaviors might not have been observed or even taken place so far - e.g. unusual/rare events/system behaviors like those that could result from malfunctioning of railway signals, human error, train breakdowns, accidents etc. or events like 'two trains passing through the railway gate at the same time on parallel tracks' that could arise from from a peculiar/uncommon combination of factors - if we stick with our original example). Often, there is no way we can study the 'entire system' (actually it would be very difficult even to determine the exact boundaries of the relevant 'system' in a particular study). We might not be in a position to look at all the data. So have to decide what data we would study and what data we would leave out. This could bring in biases (e.g. selection bias, survivorship bias etc.) and limitations. Thus, there is a significant risk that we might make the wrong inference (since we are limited by our observations and our current level of understanding of the system).

In addition to this, there are the standard problems with spurious correlations, mistaking correlation for causation, determining the direction of causation ('A causes B' or 'B causes A' or 'C causes both A and B' etc.) and assumptions regarding the homogeneity/uniformity of the system (assuming that findings that are valid in one part of the system are equally valid in other parts of the system). Of course, there are ways of expanding both our 'current level of understanding' and our data set/observations (e.g. study of the existing 'research' in the domain- if relevant and available). But, if we examine most of the 'research' that happens within organizations (for diagnosis and decision making - to solve the immediate problems in particular organization contexts), the pressures of time and resources might dilute the efforts to expand the 'understanding and data set'. Again, it is possible that the 'system' might have changed (in subtle but significant ways - without us noticing it) from what it was at the time we studied it/derived inferences on system behavior. Considering the nature and pace of change in many of the human systems that we are taking about, this could pose a big challenge for making available 'valid actionable inferences' to guide our decision making. Keeping all this in mind, can we expect to do always better than what my three-year-old had managed to do?

Note: I am not saying that useful behavioral research can't be conducted in organizations. My point is just that it requires a convergence of 'realistic expectations', 'will' and 'resources' - which, unfortunately, is not very common in most 'real world' organization contexts. If the 'research problem' can be defined narrowly, I would not even rule out the possibility of 'experiments' (though 'experiments' might not be a 'politically correct' term in organization contexts ; 'pilot studies' might be more appropriate). If such experiments can be conducted in the filed of medicine (where - literally - 'life and death' issues are involved), why can't we try them in business organizations (with proper precautions)? Of course, the problems like the ones that I have mentioned above (e.g. too many variables, difficulty in conducting 'controlled experiments', insufficient understanding of the system, biases in selection of data, assumptions about homogeneity and stability of the population/system etc.) still apply. But we might still get some useful information and/or insights.

Any comments/thoughts/ideas?

See somewhat related posts here, here and here.

everlasting or timeless ?

While I have always wanted to 'go to heaven when I die', I was often a bit concerned about one aspect of the common descriptions on the life in heaven'. The main issue was that the descriptions often painted a static picture of everlasting bliss. My fear was that I might get bored after some time, even in a state of bliss.

Recently I came across an insight that would make this problem irrelevant. The problem was with my understanding of 'eternal bliss'. I was confusing between 'everlastingness' and 'timelessness'. The heavenly bliss is timeless and not everlasting. Time exists only in the physical world and hence time does not exist in heaven and hence there is no question of 'getting bored after some time'.

Now I realize that I could have derived this 'insight' from a story about St. Augustine that I had heard a long time ago. The book of Genesis begins with the verse "In the beginning when God created the heavens and the earth". One person came to St. Augustine and asked him "what was God doing before he created the heavens and the earth?" Of course St. Augustine could have answered some thing like "God was making the hell for people who ask these kind of questions". But St. Augustine did not do that. St. Augustine told him that "time is a property of the physical universe and hence time does not exist before God created the heavens and the earth". Actually, St. Augustine has done deep exploration regarding the nature of time. Considering that he lived in the fourth century AD, it is truly amazing !

Note: There are fundamental differences (at the level of basic underlying assumptions) in various worldviews about the nature of time. For example, in the Judeo-Christian worldview, time is linear, where as in the Hindu philosophy time is cyclical. This has implications for any statement about 'before' or 'after' including what we are discussing in this post. Of course, it can be argued that even if we consider time as cyclical, there is a singularity at the point where one cycle ends and the next one begins. In a singularity, the laws of physics break down & hence a physical property like time also vanishes!

Myth and truth : "so true that it can't be real"

I have been interested in myths for a long time. Initially, when I was a kid,  I liked them as nice ('unreal') stories. As I explored them further, and as I became older, I became more interested in the deep truths expressed through the myths. I understood that myths are 'non-facts' that are truer than facts.

However, probably because of my science background, I was a still a bit uneasy that myths are not 'real'/factually correct. A few days ago, I realized that in order to be able to express deep truths, myths can't afford to be real.

If myths have to entirely real, then myths would also be constrained by the limitations of physical reality (time, space, context etc.) and hence they won't be able to express deep truths that goes beyond the physical plane. A myth is something so true that it can't be real. Or, to put it in another way, myths have to be liberated from their geographical and historical context so that they can speak to human beings across time and and space! A myth is a story that keeps on happening again and again in the collective subjective reality of human beings.

Let us look at a very common example. Dragons never existed on earth. However, we find stories about dragons in practically all cultures. Now, the reason for the popularity of the dragon myth is the deep truths contained in it. A dragon is 'a snake that has learned to fly'. The myth of a dragon  symbolizes the ability of human beings to rise above the animal nature and to raise above their limitations.  If some real animal was chosen instead of the dragon, there would have been a limited effectiveness in the symbolization/expression - constrained/contaminated by the physical features of the animal. Moreover, it could have created a situation where it could be argued that 'since this animal is found only in these countries, the myth is relevant only only in those contexts' etc.

Sometimes, we have to go beyond reality to express deep truths !!!

Making problems disappear

Problem solving is the central activity of business and life. If we look at the behavioral training catalog/calender of any organization we are highly likely to find at least one course on problem solving. While I fully agree with the importance of developing problem solving skills, I feel that there are 'many levels of problems and problem solving' and that the traditional problem solving techniques/approaches are suitable for addressing only one type (level) of problems. These are problems that are resolved best by solving them (in the normal meaning of the word 'solving').

But there are some other problems (at a different level) that are resolved best not by solving them but by 'swamping them' (e.g. by putting them in the larger perspective of time, situation etc.), 'evaporating them' (e.g. by reducing the criticality/relevance) or even by 'making them disappear'.

This post deals with the third category(problems that are best resolved by making them disappear). While the details of this approach would require much longer/ more extensive treatment than what I plan to discuss here the essential idea is that this kind of problems are resolved by grappling/struggling with the problem unsuccessfully (over a significant period of time, somewhat similar to working on a Zen 'koan') and from that struggle developing/reaching a level of awareness which would make the problem disappear. Without getting into the details, let me tell a small story that illustrates this(although in a simplified manner).

While I was studying at XLRI for my MBA there was an elective on 'Management of Relationships(Applied Psychoanalysis)'. As part of that course we were given many case studies(actually these cases were highly sought after by those students who did not take that elective - because of the 'porn' value of psychoanalysis cases).

One of the case studies dealt with a woman who exhibited a 'strange' pattern of behavior. In some situations she behaved in a virtuous way and in some other situations she behaved in an immoral way. We were split into sub-groups and the task given to us was to make a presentation(in 45 minutes) on whether she was a 'Devi' (a goddess) or a 'Vesya' (a prostitute). Naturally, this kind of a discussion is unlikely to reach any conclusion - with some members arguing for one position and the others for the opposite position. While most of us were enjoying the discussion one of my friends (who was the most sincere and result oriented among us) was getting increasingly uneasy because we were nearing the time limit set by the professor while being nowhere near any consensus/agreement on the answer to the question posed to us. Finally he could take it no more and he said "OK, OK let us agree that she is 70% Devi and 30% Vesya". While there was some 'logical' merit in this solution' (i.e. if one were to analyze each of the incidents given in the case, one will find that in most of the incidents she behaved in a virtuous manner), in a way it completely missed the point. The 'real' purpose (though it was not stated explicitly) for giving us the case was not to solve it. The purpose was to develop our awareness of the paradoxical nature of the issue (and also to be aware of the tendency/compulsion of Indians to classify a woman either as a Devi or as a Vesya). So the solution was to grapple with the problem unsuccessfully and from that struggle develop/reach a level of awareness which would make the problem disappear.

Related Link : For further discussion on the topic, see here