What do we mean when we talk about the ‘need to change organisational culture’? This is a way of speaking about culture which is now taken for granted, whether in relation to banking, the UK’s National Health Service or sometimes whole societies. What is organisational culture anyway, and to what extent can even the most powerful leaders and managers (or politicians) change it in ways that they decide? And if we were to conclude that it’s not possible to change culture, at least not in predictable ways, then why has this way of speaking and thinking become so widespread? What else might be going on, and what purpose does the culture-change narrative serve?
This year’s Complexity and Management Conference will follow on from last year’s discussion of leadership and will encourage the exploration of a term which is widely used but poorly understood. Participants will be encouraged to share their own experiences of organisational change, particularly when it is framed in terms of changes in culture. We will explore together the implications of the discourse of culture change for leaders and managers.
The key note speaker this year is Prof Ralph Stacey, co-founder of the Doctor of Management programme at UH and a groundbreaking scholar with his work on the complexity sciences and their relevance to leading and managing organisations.
The conference will be informal and highly participative, as in previous years. The conference fee will include all accommodation and food. The conference will be held at Roffey Park Institute in the UK: http://www.roffeypark.com as usual.
The booking page can be found here. There is a discount for early-bird bookings before May 1st 2014. A more detailed agenda will follow but the conference begins with a drinks reception @7pm on Friday 6th June and ends after lunch Sunday 8th June.
Participants wishing to set up a particular themed discussion in a working group during the conference should contact Chris Mowles: email@example.com
Can leaders change organisational culture?: alternatives from a complexity perspective.
Whenever there is an organisational crisis, conventionally we come to explain what is unfolding in terms of failing leadership and/or inadequate organisational culture. This is a way of speaking about culture as a thing a discrete organisation ‘has’. It is assumed that culture exists within organizational boundaries and is a thing identifiable, manipulable and improvable by leaders and senior managers, sometimes even by politicians; it can be commanded, shaped and optimised, often at a distance. There are all manner of diagnostic tools and techniques available in management and organisational literature for analysing a deficient organizational culture which can then be remedied by taking a number of steps towards prereflected ends. There may even be metrics for measuring whether the culture change has successfully taken place in the transition between the current imperfect reality, and the often idealized prediction of what it ‘should’ be. During culture change initiatives there is often a grand appeal to values and the symbolic imagination.
This year’s Complexity and Management Conference will complement last year’s treatment of leadership by enquiring into the theme of organisational culture. We will discuss the extent to which the concept, in migrating from the discipline of anthropology, has been instrumentalised and trivialised. To what degree does the attempt to rationalise social life bring about organisational irrationality: the exact opposite of what is intended? If another way of thinking about culture is as the habitus, to what extent can this be manipulated and improved by anybody?
The keynote speaker in June next year will be Professor Ralph Stacey. Ralph is well known to many regular attendees at the CMC, but for those unfamiliar with his background he has worked in the construction industry, as an investment strategist in the finance industry, as a management consultant, a group therapist in the NHS and for the last 25 years as an academic. He has published many books and papers including Strategic Management and Organisational Dynamics: the challenge of complexity to ways of thinking about organisations and The Tools and Techniques of Leadership and Management: Meeting the challenge of complexity. Ralph will explore culture from the perspective of complex responsive processes of relating between people who enact and re-enact culture in the present, interpreting the past and in anticipation of the future.
Next year’s conference will be informal and highly participative, as in previous years. More details will follow in the New Year: the conference fee, when we agree it, will include all accommodation and food. It will be held at Roffey Park Institute in the UK: http://www.roffeypark.com .
There is a great deal of discussion in contemporary organisational life of the need to ‘change the culture’ in organisations. This is a way of talking that assumes that organizations do have discrete cultures and that they are manipulable, although the discourse can have it both ways with the term: on the one hand culture is known to be symbolic, intangible and abstract, on the other it can be the object of conscious and rational redesign and reframing. A good example of this way of talking about organisational culture can be found in the 4th edition of the eminent management scholar Edgar Schein’s book Organizational Culture and Leadership.
Usually a prime role is assumed for leaders or senior managers in making the changes to organizational culture because they are considered to have the necessary abilities and skills to diagnose what is wrong with the current culture and to design a better one: one which fits better with the environment. Schein states this very explicitly in his book: ‘In this sense culture is ultimately created, embedded, evolved and ultimately manipulated by leaders’ (2010: 3). As a result of their leaders’ efforts, employees will be obliged to commit to a fresh set of values, or reaffirm an existing set which are thought to have become moribund, as well as demonstrating a suite of required ‘behaviours’ or new procedures. The new values and procedures are then set ‘at the heart of everything we do’, are vigorously communicated and disseminated and form the basis of widespread training programmes for staff, and are then subject to regimes of inspection and performance management. Such change programmes can consume weeks and months of organizational time and resources.
The whole process is a good demonstration of the systemic assumptions behind organizational realignment: values, behaviour, systems, procedures, training, communication and quality regimes are all supposed to line up and fit over each other and form a coherent whole. The emphasis is on integration, stability and alignment. It is a huge reduction of the complexity of what is at stake when attempting organisational change.
A book recently published calling for radical change in the NHS is a refreshing attempt to explain why ‘culture change’ in organisations is likely to be highly problematic.  Instead of assuming that whatever we might mean by the term culture is contained within one organisation, even one as big as the NHS, Ballatt and Campling, an ex-senior manager and psychotherapist within the NHS, explain why the institution reflects much wider conflictual social processes, as well as provoking profound questions about what it means to be human. That is, they try to bring together society-wide trends in social patterning in the UK and beyond in terms of their impact on changes in the NHS, and they wrestle with the profound human difficulties and dilemmas involved in professionalising the often spontaneous and improvisational human response of caring towards another human being in need. Though written specifically about the NHS, I think the book also raises important questions for anyone thinking about what is involved in processes of organisational change and echoes some of the themes from the perspective of complex responsive processes of relating. There are some key differences, however, which I will also explore below. Read the rest of this entry »
Acting into organizational complexity: comparing and contrasting relational leadership and complex responsive processes of relating
At the Complexity and Management Conference 2013 our guest speaker, Ann Cunliffe, described her ideas about what she terms relational leadership, which are also set out in an article in Human Relations here. In her conference presentation and in her article Ann Cunliffe responds to what she understands as a crisis in leadership education and practice. In the news we are presented with example after example of failures of leadership which also point to an impoverished moral understanding on the part of leaders about their responsibilities, she argues. Cunliffe sets out her alternative by drawing on Bakhtin, Ricoeur, Heidegger and Shotter whom she adduces to develop her argument that leadership work is to be found in the everyday conversational activity of people trying to achieve things together. Her ideas turn on the idea of inter-subjectivity, that we are formed by others just as we form them, which she argues has implications for the way we think about our relationships. We should, she says, develop better anticipatory awareness about what matters in those relationships and the moral consequences of our responsiveness, or lack of it, to others. Responsibility arises, Cunliffe argues after Ricoeur, by recognising oneself as another. Read the rest of this entry »
‘Leadership is leadership, and talent is talent’. So said a Minister from the UK Home Office when called upon to respond to criticisms of recent government proposals to open up some of the middle management positions in the police force to applicants from business and the community. In expressing himself thus, he gave a very good example of the way in which the cult of leadership has taken hold in current discourse about the management of organisations, and is taken for granted. By implication we all know what leadership is and can feel confident that certain individuals, particularly from a business background, are good leaders whatever the context. Leadership has become a foundational concept.
In this year’s Complexity and Management Conference we will be calling into question this blind faith ubiquitously expressed in the notion of leaders and leadership. Some of the topics we may find ourselves discussing are whether the assumption that leadership is distinct for management really holds; whether the necessary exercise of authority in organisations can always be understood in terms of what leaders are doing; whether the concept of leadership has been so widely stretched and differentiated (servant leadership, distributed leadership, self-leadership, leadership and followership, even upwards leadership) that it has become meaningless and unhelpful. Because it is so widely spoken about, yet so little understood, it becomes a very important topic for critical reflection.
From the perspective of complex responsive processes, and from the insights offered by our guest speaker, Professor Ann Cunliffe of Leeds University, we will be trying to understand leadership as a highly social phenomenon co-created by people as they negotiate how to go on together.
The conference attracts a wide diversity of participants every year: academics from other institutions, consultants and managers, as well as graduates and current students from the Doctor of Management programme.
If you would like to book for the conference the payment page at the University of Hertfordshire site is now open and can be accessed here: http://tinyurl.com/crm734w
As usual, there is a discount of £50 for early-bird bookers up till April 26th.
We look forward to seeing you there.
There seems to me to be an interesting pattern in the comments on many of the blogs on this site, a pattern that I frequently encounter in many other discussions in organizations too. The pattern takes the following form.
On this site, and in most of our work encounters, colleagues and I are seeking to present a way of thinking about organizational life which departs radically from the mainstream or dominant discourse. We want to do this because we take the view that dominant ways of understanding organizations have failed to account for the glaringly obvious inability of leaders and managers to determine their futures, which the dominant discourse argues is what they are there for. The alternative way of thinking we are trying to articulate involves moving completely away from thinking of human interaction as constituting, or as if constituting, a system of any kind which it is then the role of leaders and managers to control. Any/every form of systems thinking is conducted in terms of spatial metaphors with parts forming wholes within boundaries. We argue against this way of thinking about human interaction / organizations because the spatial metaphor of systems abstracts from direct experience by positing an entity outside our relationships with each which is then easily reified and anthropomorphised. Systemic ways of thinking lead to separation in thought of individual and group and locates them at different levels, another spatial metaphor. We are articulating an alternative way of thinking which avoids abstracting completely from our experience and focuses our attention on the temporal responsive processes of our in interacting with each other as we deal with uncertainty and our inability to control. We argue that this complex responsive processes way of thinking is incompatible with systems thinking because in the former we are seeking to understand our experience from within our participation in that experience and in the latter people are seeking to observe and manipulate something outside of themselves. Moving from one of these ways of thinking to the other has important implications for what we do and how we think about what we do to deal with not knowing and it is this that we are seeking to inquire into.
One common response to the position we take is for a commenter to welcome what we are saying but then they go on to agree that some forms of systems thinking exhibit the drawbacks we identify (for example, first order systems) but that there are other forms (for example, second order systems) that do not display these drawbacks. While agreeing then, the commenters present their own brand of system thinking as an exception, usually without explaining why it is an exception. The commenter may then proceed to talk about people drawing boundaries around their experience. In other words the commenter simply proceeds to rearticulate the dominant discourse without acknowledging any of our arguments against it.
Another commenter may then return to the message of the blog and point out that defining the boundaries of an organization involves us thinking of an organization as some kind of system that exists outside of us and that when we do this we are moving more and from our own actual experience of what is happening around us in the conversations we are engaged in. In other words the second commenter repeats the argument being presented in the blog.
The first commenter may then reply that the ability to see multiple, non-contradictory boundaries, or containers, is essential to making meaning and taking action; useful boundaries can be created and transcended at will. Here then, we are into the second repetition of a reply which simply repeats once again the basic tenets of the dominant discourse without engaging the argument.
And so the ‘ping pong’ goes on. The pattern is one of a commenter presenting the argument of the responsive processes view which elicits a rearticulating of the dominant discourse of systems thinking which calls forth another comment now simply repeating the responsive processes position which evokes a comment simply repeating the systems position. We are together co-creating repetitive patterns which are rather stuck and which block inquiring into the argument. This is a pattern which I frequently encounter in other forums too and I notice that leaders and managers in organizations also often get stuck in repetitive patterns of this kind. So how are we to make sense of this kind of pattern that we so often co-create in which we each make claims about reality and the facts but do not really argue them through? I think a very useful way of understanding what we are getting into together is provided by an important book called Genesis and Development of a Scientific Fact by Ludwik Fleck which was published in 1935.
In the years leading up to the publication of his book, Fleck, a bacteriologist approaching the age of 40, had acquired a considerable reputation as a scientist for his research in the areas of the serology of typhus, syphilis and a variety of pathogenic microorganisms. Fleck starts his book with a question: What is a fact? In answering this question, he goes on to say:
A fact is supposed to be distinguished from transient theories as something definite, permanent, and independent of any subjective interpretation by the scientist. … Epistemology often commits a fundamental error: almost exclusively it regards well-established facts of everyday life, or those of classical physics, as the only ones that are reliable … [this] is inherently naïve … [as a consequence] we feel a complete passivity in the face of a power that is independent of us; a power we call “existence” or “reality”.[i]
He is arguing that in taking the common sense view of what a fact is we lose sight of our own role, collectively and historically, in constructing a fact and developing a fact and this leads us to regarding a fact as simply something we have no alternative but to accept: it cannot be questioned. The purpose of Fleck’s book is to take a particular medical fact, namely syphilis, and explore how such an empirical fact originated, how it has evolved and what it consists of. He shows how before the end of the 15th century syphilis was not differentiated from other skin diseases such as scabies. It was not an independent fact. Around the end of the 15th century syphilis was identified as a new disease, labelled ‘carnal scourge’, which had arisen because of the conjunction of Saturn and Jupiter under the sign of Scorpio which rules the genitals. Added to the astrological explanation was the religious one that the disease was god’s punishment of sinful lust. Syphilis was now the fact of carnal scourge. Fleck argues that any explanation of a phenomenon, including this one, can only survive and develop if it is ‘stylized in conformity with the prevailing thought style’[ii] and that it took centuries before developments in other sciences led to different ways of thinking about the disease. He concludes that:
Such entrenchment of thought proves that it was not the so-called empirical observations that led to the construction and fixation of the idea. Instead, special factors of deep psychological and traditional significance greatly contributed to it.[iii]
Today’s dominant thought collective[i] of practitioners, consultants and academics concerned with leadership, management and other organisational matters is characterised by thought styles[ii] which, in a completely taken-for-granted way, equate success with positives, sharing, harmony and consensus. Leaders are called upon to communicate inspiring, compelling visions of desirable futures shorn of all problematic features. Followers are to be converted to sharing the vision and committing to the mission so that everyone ‘is on the same page’, ‘singing from the same hymn sheet’, ‘climbing on board’, ‘on the message’ and ‘a team player’. This whole raft of idealisations is taken even further when it is accompanied by a relentless emphasis on the positive aspects of all situations. There seems to be a scarcely-concealed dread of ‘negatives’, such as conflict, and a half-expressed conviction that success can only be achieved when all share the same view, with breakdown as the consequence of not doing this. If conflict is noticed it is immediately followed by calls for the practice of ‘conflict resolution’ or approaches which rapidly move people from anything negative to a focus on the ‘positives’. A popular example of the prescription for positive consensus is provided by Appreciative Inquiry. Proponents[iii] of Appreciative Inquiry (AI) point to how the dominant approach to leading, managing and changing organisations focuses attention on problems, deficits and dysfunctions. They argue that this approach is demoralising and ineffective in bringing about change and call, instead, for a focus on opportunities and what is working because focusing in this appreciative, positive way raises morale and promotes generative inquiry. It is claimed that AI generates spontaneous, transformational action on the part of individuals, groups and organisations which leads to a better future. Critics[iv] of AI problematise the focus on positiveness, arguing that positive and negative feelings are intimately connected and conclude that AI is a method whose proponents show little self-reflection or evaluative critique of what they are proposing. In response, Gervase Bushe of the Segal Graduate School of Business has published a paper titles ‘Appreciative Inquiry Is Not (Just) About the Positive’.[v] Bushe agrees that AI can become a form of repression when it suppresses dissent and focuses on the positive as a defence against the anxiety of dealing with reality. However, he then immediately goes on to say that when AI is used in appropriate ways, which he does not identify, then people do not wallow in mutual pain but tell each other uplifting stories instead, which sooth tensions and release energy. Instead of focusing on conflict, bridges are built between conflicting groups. In his view, people who want to talk about what they do not like should not be stopped from doing so but they should not be asked to elaborate on these matters. They should be encouraged, instead, to talk about what is missing, what they want more of and what their image of their organisation ought to be. He talks about small group meetings where everyone reads the same story together. Much the same points can be made another positiveness movement called Positive Deviance which is basically an idealised form to ‘benchmarking’ and a sanitisation of ‘deviance’.
This unrelenting emphasis on the positive, on harmony and consensus functions to cover over conflict, difference and real-life attitudes towards deviants because to bring these matters out into the open is to reveal patterns of power relations, the dynamics of identity-forming inclusion and exclusion and the ideologies sustaining current power figurations. As a consequence, public discussions of organisational life take the form of a kind of rational, positive fantasy that focuses our attention on only a small part of what we ordinarily experience in our daily organisational lives. People continue, as they always have done, to disagree and subvert what they disagree: organisational life is characterised by ongoing conflict in which, at the same time, people normally manage to achieve sufficient degrees of consensus, tolerance and cooperation to get things done together. In order to understand what we are ordinarily engaged in during the course of our daily organisational lives we need to avoid thinking in terms of a duality of consensus and conflict, where we can decide to move from the one to the other, and think instead in terms of the paradox of consensus and conflict: we engage in, we are heavily invested in, organisational games displaying the paradoxical dynamics of consensual conflict or conflictual consensus. Read the rest of this entry »
In the last post I began to outline some of the similarities and differences between complex responsive processes and critical management studies (CMS) following Hugh Willmott’s keynote at the CMC conference. I have chosen to engage with Alvesson and Willmott’s book Making Sense of Management, while at the same time as recognising that CMS is a broad church and that this book is a primer in CMS. Nevertheless, in this post I will continue the discussion.
Complex responsive processes shares with CMS a critique of the individualising tendencies of modernity and argues instead for a radically social view of human beings and their activities. However, I think this is different from what Alvesson and Willmott term ‘radical humanism’ as an alternative. From our perspective we would side with both Mead and Elias in arguing that human beings are social through and through: there is no society without individuals and no individuals without society. Following Mead, mind, self and society all arise in social processes involving other social selves and our increasing abilities to take the attitudes of others to ourselves. This is not to deny any individuality but to emphasise how individuality is only possible in relation to other socialised individuals: i.e. society makes individuality possible. Read the rest of this entry »
In my first blog in this series, I introduced a research narrative from “Max” about conflicts that were arising as three teams came together in a newly merged organisation. These arose as the values and norms of those involved were being renegotiated in their interactions with each other. I introduced some ideas from Norbert Elias (1996) as a way of making sense of what might be happening in the narrative.
Max’s narrative also highlights another point made by Elias about norms and the way they are portrayed by some writers and how they conceptualise norms in a highly idealised manner, allowing the reader to see only those functions which they wish them to have and block the perceptions of those functions that they do not wish to perceive. So for example, the norm in Max’s narrative regarding not exposing disagreements in meetings, whilst serving some desirable functions, at the same time may block the potential to explore different perspectives in a way which could lead to something novel and creative to emerge. (Noting this too is not a panacea – as any norm suggesting conflict of this kind is “a good thing” which can only lead to positive outcomes is to misunderstand what Elias is pointing to. Something new and different does not always mean it will be better, and of course the judgement on this will vary from differing perspectives of those involved.) Thus any norm will have within it the same paradoxical features to which Elias is pointing – so a shift to a norm that encourages open contradiction and conflict in meetings as a generalised rule could at the same time block some of the benefits arising from failing to disagree, such as the ability to maintain a sense of civilised order and conduct in a way that enables groups to try to listen to each other. Read the rest of this entry »