What You Can Learn From A Theory Of International Relations

theory-paradigm.png

In the longer run and for wide-reaching issues, more creative solutions tend to come from imaginative interdisciplinary collaboration. – Robert J. Shiller

Every once in a while I look for books at random – picking up something just because its title looks interesting.

One such book that caught my eye is Thinking theory thoroughly: Coherent approaches to an incoherent world by James N. Rosenau and Mary Durfee – dedicated to “all those who are willing to acknowledge and probe the complexities of world affairs.”

That’s a good start, in my view.

What’s also nice about the book is that in the very first chapter we’re given a useful model for thinking about theory.

But before that, why should you think about theory at all?

Well, it turns out, in case you hadn’t noticed, that the world is complicated.

It’s full of people, groups, countries, institutions, societies, tribes…

So much detail that it’s hard to imagine being able to understand any of it.

But, we can’t just give up because something is complex – we ought to make the effort to make sense – try and find meaning (or the lack of it) in what’s going on.

Rosenau and Durfee suggest that there are two things we can do.

First we can be humble – remembering always that what we think could be wrong and be open to being corrected.

And second, we can use theory.

So, what is theory.

The model of theory in the book starts with asking what reality is.

Reality is clearly the best model there can be – it’s there in complete detail laid out in front of you.

The problem is that we can’t capture all of it – imagine trying to draw a life size map of the world.

So what you have to do is choose, picking out features of interest – trees, streams, animals, houses, roads, hills.

You select things because they seem significant – in effect you’re sorting and ordering information and that is when you start creating theory.

Now if you imagine a ladder grounded in reality, the minute you step on the first rung and look around – you’re no longer standing in reality.

You are now looking down, selecting features that you can see and that seem significant.

What people forget is that the set of selected features (let’s call it theory) is no longer the same as reality – what you’ve selected forms the basis of how you look at things but a different observer may pick different things and see the same reality differently.

In other words your theory is not the same as “truth” – it’s just one point of view.

Why this matters is that as you climb the ladder and continue to select and order features and start to create stories that make sense of what you’re seeing, the theory you create evolves and changes.

And that’s how religions are created.

One comes up with a theory about a god bringing the world into creation and another comes up with a theory of a big bang.

Different facts for different folks.

Now, at the very top of the ladder you’re quite some distance from reality and a platform emerges that floats in mid-air, suspended on theory alone.

This is a paradigm – a set of ideas that can explain everything that matters.

A person who is very religion and a person who is very scientific both stand on platforms that are paradigms.

They don’t agree with each other because, to each one, they look down on a world that makes perfect sense to them.

Now, the purpose of this post is not to reconcile science and religion, but to look at other situations where arguably it’s more important that we find an accommodation.

The debate between the use of renewable energy and low carbon energy, for example.

Some people argue that we should only invest in energy from renewable sources – wind, PV and so on.

Others argue that if our aim is to use forms of energy that emit less or no carbon, we should also look at gas and nuclear.

This makes choosing which party to vote for a difficult proposition.

We like the Greens, but if we live in an area where we have the skills to make the components needed by the nuclear industry should we vote for the party that promises new nuclear jobs?

Going back to the book – it’s about the use of theory in international relations – how to manage the relationships between countries that have differing ideologies, societies and economies.

For example it argues that one paradigm – the “Realist” one – is captured in this quote from Thucydides, “The strong do what they have the power to do, the weak accept what they have to accept.”

A variant of realism called neorealism explains how any superpower will act – its fundamental goal will be to prevent others from reducing the gap in their relative capabilities.

You just have to look at what’s happening in the world now to see this playing out.

A more hopeful variant is idealism – that thinks of humans as good and moral and looks to use education and reform to improve things, with the rare use of force.

The point, I suppose, of understanding this model of theory is that you can see that we’re all stood on ladders of one kind of the other.

What you do depends not just on what you believe but on what the others around you believe – because the way they act is going to be based on the theories they have.

The tactics of non-violence that worked with the British, for example, have been less successful with other nations.

In a nutshell – it’s important to know yourself.

But more important to know your friends and enemies.

Cheers,

Karthik Suresh

Why We Seem Incapable Of Fixing Things Before They Break

capability.gif

Friday, 7.01pm

Sheffield, U.K.

Our house is on fire. I am here to say, our house is on fire. […] Adults keep saying: “We owe it to the young people to give them hope.” But I don’t want your hope. I don’t want you to be hopeful. I want you to panic. I want you to feel the fear I feel every day. And then I want you to act. I want you to act as you would in a crisis. I want you to act as if our house is on fire. Because it is. – Greta Thunberg

One assumes that you are aware of the issue of climate change – and you are also aware of the news stories about how young people are asking for something to be done about it all.

It’s a reasonable question that they have, really. Why aren’t you doing more?

You older people, that is – the ones with the power and the money and the responsibility – the ones who can make things happen.

We older people…

Is it unwillingness or inability?

The thing is that the whole issue falls into a general class of problem to do with change.

Let’s say you’re driving a car and you see on the overhead signs that there is a lane closed ahead, at what point do you change lanes?

Few people pull over immediately – most carry on.

Some start to pull over as they see other cars doing so.

And some wait till they can see the lights flashing or the line of cones appearing that warns of the closure ahead.

And a few wait till the very end, coming to a complete halt at the end of the road before attempting to change lanes.

We’re just not wired, it seems, to fix things before they break.

So, I thought it might be interesting to ask why that’s the case – but it seems hard to find an answer.

One possible answer is in a paper called Nobody ever gets credit for fixing problems that never happened: Creating and sustaining process improvement by Nelson Repenning and John Sterman.

They use a systems dynamics model to explore what happens – and this is shown in the picture above.

In a systems model, then you can think through six steps.

1. Actual performance comes from capability and time

You can think of capability as a stock – a quantity that you can add to or lose by investing in it or simply allowing it to erode, for example by losing people through resignations or retirement.

How you do at anything you’re working on depends on two things – the capability you have and the time you spend.

The combination of these results in actual performance.

So then you can look at the performance gap – the gap between desired performance and actual performance.

A change in the desired performance widens the performance gap while a change in the actual performance can reduce it.

2. Spending time on improvement increases capability

The next obvious insight is that spending time looking at how you do things and trying to find ways to do them better increases your capability.

If you study your processes and do things with less materials, less energy or fewer people, you become more effective, more efficient and more capable.

But, it doesn’t happen at once – you first experience delays as you take the winding roads and wrong turns before you learn how to do things better.

This delay is quite important – we’ll come back to it later.

3. Improve performance by working harder

You can get a boost in performance by spending more time on the job.

If you work 40 hours a week, then work 50, or 60 or 200 hours a week.

Whatever it takes to get the job done.

Ah… there are only 168 hours in a week – so you’re going to max out at that limit.

Except, if you work 24 hours a day for two weeks you’re probably going to be unable to do much more work for a while.

So working harder boosts performance but often only in the short term – and you often sink below the original level as people and machines burn out.

4. Improve performance by working smarter

Working smarter means putting pressure on people to get better at what they do – to improve capability.

This means they have to spend more time on improvement work.

Which in turn improves capability – not immediately, but over time.

But people don’t like to wait or are uncomfortable with the idea that they might not get a result – or at least not the same kind of immediate result they get by just working harder.

5. The pressure to work harder takes time away from improvement work

When you ask people to work harder, they stop doing less important stuff – like maintenance and improvement.

In a sense they reinvest in doing less improvement – and so things start getting worse again.

6. Start taking shortcuts

At which point, people start taking shortcuts – hiding things, cutting corners or doing the minimum.

In effect they trade short term performance for long term maintenance.

But, as you’ve guessed by now, this also eventually causes problems as the shortcuts mean machines fail, documentation is non-existent and training gets cancelled.

The only way is to take the time

The only long term sustainable solution is to take the time to improve capability – and accept that there will be a delay before things improve.

If you start a business right now – accept that it could be three years before you invoice your first client.

Accept that if you start a sales and marketing program now it could be three years before your pipeline looks healthy.

And accept that if you want to reduce the amount of carbon you emit, it could be three years before you see a statistically significant reduction.

Or it could be longer.

The point is that just saying that we are going to reach a point of no-return in a year is not enough.

If that is the case, we’re going to have to learn to live with that new normal.

What we can do is start to work towards long-term change, by improving the way in which we live on the planet.

Because here’s the thing – the planet really doesn’t care whether you exist or not.

If you accept the Gaia hypothesis, the Earth will find a way to self-regulate itself – perhaps by creating conditions where humans cannot live.

Or, it could just stop being able to support life at all – become just another rock in space.

The fact is that humans have to act smarter – together.

Can we?

Cheers,

Karthik Suresh

What Do You Do When You Can’t Be “Scientific” In Your Approach?

pearl-model.png

Thursday, 8.29pm

Sheffield, U.K.

It is the recoverability criterion, that is the crucial one in action research. If we imagine a spectrum of knowledge acquisition from experimental natural science at one end to story telling at the other, then along that spectrum will be very different criteria for judging the truth-value of the claims made. Traditional scientific experiments would be at one end and at the other, the weaker criterion that this (research) story is plausible. However, action researchers have to do better than simply settling for plausibility – Peter Checkland and Sue Holwell

I have a stack of books that fall into the genre of what Shawn Coyne calls “narrative non-fiction” and I’m starting to wonder whether they’re worth reading at all.

The problem is telling the difference between stuff that is true and stuff that just sounds true – the essential issue with anything that falls outside the remit of your basic set of physical sciences.

If you want to learn how people tick and how economies work what you need is carefully controlled experiments – from which you can figure out How Things Really Work.

The scientific method has been so successful at explaining the world around us that it now feels like the only way to create knowledge.

Except, a lot of time, there is a horrendous amount of noise in the situation you are trying to understand.

For example, let’s say you’re a consultant trying to come up with a marketing plan for a large organisation.

At one extreme everything you need to know is catalogued and figured out to two decimal places.

The Neilsen Norman group, for example, have identified 85 factors that go into making an About Us page to help your users.

It sounds very scientific – looking at over a hundred sites and observing 70 users – collecting data for the research that resulted eventually in this set of insights.

They write, with no trace of irony, that “Organizations that stood out from the crowd in favorable ways used tactics that helped them appear authentic and transparent.”

In other words – do these things and you will be able to fake being real.

Now, the point is not to have a go at the research – there’s nothing duller than trying to rubbish someone else’s work – but to understand how reliable this kind of research might be.

It’s likely that if someone else replicated the research they would end up with a different set of factors – none of the 85 on the list are going to be on the same level as, say, gravity.

The best you can hope for is that if you sat down and wrote a piece of copy that incorporated all the features it would outperform whatever was there already or “average copy”, whatever that is.

In a nutshell – it’s really hard to come up with an objective and neutral way of looking at things that involve people.

Systems that involve people are just plain messy.

So, when you read books that tell you how to solve problems that involve dealing with people you need to approach them with some scepticism.

And that’s because most of them make arguments that are plausible – but not much more.

What does that mean?

It means that if you want to write this kind of narrative non-fiction book what you do is collect a load of research, sift through it to come up with a Big Idea, search for stories that illustrate what is happening and put them all together in an engaging, conversational, easy to read package.

When you read these things the tips and tricks and hacks sound good – and you’re keen to try them out.

I try these out just as much as anyone else does – from David Allen’s GTD to Morning Routines from Tim Ferriss.

But these tips, while entertaining, do not help us move towards sustainable improvements in complex situations.

For those we need something a little more rigorous, something like action research – a process where we get involved in the situation as a participant AND researcher aiming to generate knowledge which is, if not repeatable, at least recoverable.

What this means, going back to our marketing example, way back when, is that the thinking and steps we follow to do what we do should be capable of being looked at and critiqued by someone else.

Which is a scary thing to allow – and so we don’t. Usually.

But, if you wanted to, just because it was the right thing to do what should you keep track of in the first place?

In a paper by Donna Champion and Frank Stowell called Validating action research studies: PEArL, they suggest that we should record five crucial elements to help us think about what we’ve created.

In the marketing project example – we might start with the participants. Are we satisfying the whims of the business owner or are we responding to a crucial change in the market?

Who is engaging with the project? Is it seen as something that is a one-off or do you have a team within the company that is interested and eager to make a difference?

What is the authority structure within the firm – is there someone who can make decisions or is this a project that is being done with no hope of taking action at the end?

What do the relationships look like? Are they collegial or based on power dynamics and politics?

Finally, is real learning being generated – not wishy washy marketing vaporware but real, reflective thinking that looks at things warts and all?

And a handy mnemonic for remembering these is PEArL – where the small r represents the importance of the soft relationships that exist within the group.

The chance are that if you look at the vast majority of commercial projects through the PEArL lens you will find all kinds of nasties and unmentionables hidden away.

Because in most organisations day-to-day life is about face and power and hierarchy and order – not about truth.

That’s the thing that “scientific” types need to understand about the real world.

It’s about people.

Cheers,

Karthik Suresh

The Easiest Thing To Forget When Starting A New Project

scaffolding.gif

When one puts up a building one makes an elaborate scaffold to get everything into its proper place. But when one takes the scaffold down, the building must stand by itself with no trace of the means by which it was erected. That is how a musician should work. – Andres Segovia

Over the last couple of years I have drawn nearly 600 pictures, trying to find different ways to visualise and explore conceptual models.

There are some days when the models dominate – where the elements and relationships are the main things to get right and line and colour simply embellish the core message.

At other times it’s simply the visualisation of a metaphor – a literal depiction of what is going on.

Most of the time there isn’t much time to try and do detailed work – and that’s not really the point of the exercise anyway – As Dan Roam writes we’re aiming for communication, not art.

But every once in a while it’s refreshing to go back to the books and see how proper artists go about their work – and thing we need to remember is that nothing springs into existence perfect and fully formed but is instead built over time and in layers.

I thought I’d have a go at one of the exercises in Christopher Hart’s book Drawing on the funny side of the brain, which you can see in the animation above.

What also spurred me on was watching a few videos of artists using the software that I use to draw.

It’s called MyPaint and it’s only by watching someone else work, someone far more experienced than I am, that you pick up tips and tricks for making the most use of the tool.

It’s a similar situation with the software I use to create the articles I write – using groff to lay out the pages from marked up text.

The thing with these tools is that they’re becoming like favourite pencils and pens I once kept in a case (and still do).

The more I use them the better I get to know them – and they have their own quirks and peculiarities – but there is a sense of community and shared use that you don’t get with anything else.

For example, I use Microsoft reluctantly and with unease.

But, if you want to work with large companies – and they are the ones that benefit most from the kind of work I do – you need to be able to engage with their ecosystem.

Using those tools doesn’t give me the same sense of artistic freedom and shared history and community – I just feel resentful that it’s something I have to do.

That is perhaps the great illusion that underpins modern society – many people want to convince us that whatever they’re selling is perfect.

People who actually create things, however, know that the reality is much more complicated than that – they remember the twists and turns and wrong paths they took as they created something that was eventually useful.

The problem with thinking like a salesperson is that you think only of convincing someone to take what you’re offering.

Thinking like an artist involves starting with a blank page and creating something new – something that is created for one person – perhaps the artist themselves or for the person who will stand in front of the creation one day and take their own message from it.

The biggest mistake we make is when we try and jump to the end without going through the stages in between.

These are necessary – just as necessary as building up a drawing from simpler blocks.

Andrew Loomis in his book Fun with a pencil writes that “As you proceed to build all sorts of shapes out of simpler ones, it is amazing what you can do with them, and how accurate and “solid” the resulting drawings will appear. The surprising part is that, when the construction lines are erased, very few could guess how it had been done. Your drawing appears as complicated and difficult to the other fellow as mine might seem to you now.”

This principle could apply with very little modification to problems of operations, sales and technology development.

And it just needs one simple mental model to remember this principle – an approach that will help you work in a structured way, building from the basics to a finished product.

Start thinking using a pencil and, when you’ve got the outline you need, go over your final lines in pen.

Cheers,

Karthik Suresh

Maybe Some Things Are Not As Deep Rooted As You Think

roots.png

Monday, 8.24pm

Sheffield, U.K.

Your only obligation in any lifetime is to be true to yourself. Being true to anyone else or anything else is not only impossible, but the mark of a fake messiah. – Richard Bach

There is, or rather was, a small tree in our garden, or a large bush, depending on how you see things.

It was of questionable utility, good for hanging toys on, bad for squeezing past and brilliant at pulling jumpers and ruining clothes.

Still it was there, and we didn’t want to get rid of it. Instead, we trimmed it back and tried to live with it.

This summer it leaned over, further and further, stretching out towards the sun until the other day I tried, just to see what would happen, to push it back.

And it moved.

Not just a little bit, but completely loose in the soil. So wobbly in fact that it didn’t seem to make sense to leave it there.

So I pulled it out – not with any great effort. It was so loosely rooted, possibly rotted, that it came out with no difficulty at all.

Certainly without the kind of difficulty one would expect from any self-respecting tree with proper roots.

I am no gardener and this may seem like a not very nice thing to do but in my defence, the tree had it coming.

And I suppose that points to two things that are worth remembering.

The first is that some problems may appear so big when you look at the branches that you don’t realise that they have no roots – and you could simply pull them out if you were minded to.

The other is that if you want to build anything of lasting value you need to look at what really matters.

It’s a metaphor that seems quite applicable to our modern lives.

You can spend a lot of time taking pictures, posting them on social media, harvesting likes and comments and not have any time left over to put together an album at home.

If you create content for platforms – putting all your stuff on Medium or LinkedIn – what happens to your own site?

That’s why so much advice tells you to create your own portfolio – put the time aside to create your body of work.

Perhaps you can do both – create a deep store of original content and be very good at promoting it to the world through channels – be the kind of person that can tend root and branch equally well.

Or you can eschew the fluff and focus on the work.

I suppose we all feel that it would be nice to be rich and famous.

But really, how happy would you be once you had all that?

It’s possible that might depend on how deep your roots were – whether you knew how to cope with sudden wealth or not.

Most lottery winners, we are told, get through all their winnings rather quickly.

Few invest it in a diversified set of index trackers.

Maybe we should remember a Zen koan – one of those little stories designed to open one’s mind.

A monk asked Jōshū in all earnestness, “What is the meaning of the patriarch’s coming from the West?”

Jōshū said, “The oak tree in the garden.”

Cheers,

Karthik Suresh

Do You Know What You Are Truly Meant To Do?

uncarved-block.png

Do you have the patience to wait until your mud settles and the water is clear? – Lao Tzu, Tao Te Ching

On the weekend we wander through charity shops looking for interesting books.

Today, hidden away in the children’s section I found one that should get a prize for the ironic use of capitals.

It is Benjamin Hoff’s The tao of Pooh and in the foreword addresses a question that has been bothering me for a while.

There is an argument that the whole of western thought is based on the work of Aristotle – an argument that is laid out in Robert Pirsig’s Zen and the art of motorcycle maintenance.

The essence of this argument is that Aristotle invented reductionist scientific thinking – the art of breaking things into pieces and learning how they worked.

This eventually led to the industrial revolution, the technological ascendancy of the West and to the modern world we have today.

Along the way the West lost touch with other kinds of ideas – ones to do with spirituality and belief and the kinds of things science finds hard to deal with.

As a result, Hoff’s colleagues argued that all of the Great Masters of Wisdom came from the East.

Hoff disagreed and wrote the book to explain why, based on the stories of one of the Great Masters from the West – Winnie-the-Pooh.

If you have any interest in gaining Great Wisdom from Great Philosophers here is a quick summary of some key concepts (as I see it).

  1. Aristotle: Science rules.
  2. Confucius: We must have order.
  3. Buddha: Life is suffering.
  4. Lao-tse: What’s for breakfast?

One of the things I try to do while writing this blog is come up with mental models – conceptual models that can be used to understand the world around us.

Some people spend a lot of time thinking deeply about things and then they try and work out if what they think is right – can they prove it in some way?

So, most management and self-help non fiction will pull together an idea with supporting evidence and put it forward as something for you to consider.

Take one I’m reading at the moment: Cal Newport’s Deep Work.

In essence the book says work without distraction.

That’s the message, really. The rest is, as Landsburg said about economics, commentary.

There is a thing that happens when people try and write a book about something simple.

The simple thing becomes surprisingly complex.

Take Dan Roam’s The back of the napkin, for example.

In essence the book says that if you try and draw what you’re thinking it’s easier for people to understand.

By the end of the book Roam has a complex matrix of images and structures that you can combine to create messages – some kind of intricate, interlocking communications mechanism.

This is what happens when you try and reduce things to their component parts – a simple whole becomes a complicated and messy set of parts and you lose track of what you’re trying to do in the first place.

If you go too far down this road you become an Academic – someone who spends all their time looking at the trees and unable to see the forest.

And that wholeness is one of the most important parts of Taoism, Hoff explains, and is appropriately called P’u, which sounds a bit like Pooh and means “the uncarved block”, or “the tree in a thicket” or “the uncut wood”.

In essence – it’s the whole tree – representing the whole you.

We spend a lot of time trying to be what we think others expect of us – from dressing in suits for meetings to choosing where to live and how to act.

We’re so busy doing all this that we miss the natural, simple, plain and honest parts of living.

Like what’s for breakfast.

If you’re in too much of a rush to eat in the morning, or you’re always on a diet or you’re out of the house before the kids are up – are you living the life that you really want?

It’s all very well reading about deep work and what philosophers think but when it comes down to it do you know what really matters?

It’s probably worth quoting the extract that starts the book – because it makes the point rather well.

“When you wake up in the morning, Pooh,” said Piglet at last, “what’s the first thing you say to yourself?”

“What’s for breakfast?” said Pooh. “What do you say, Piglet?”

“I say, I wonder what’s going to happen exciting today?” said Piglet.

Pooh nodded thoughtfully.

“It’s the same thing,” he said.

Cheers,

Karthik Suresh

How Do You Select Tools If You Do Knowledge Work?

core-tools.png

Friday, 9.18pm

Sheffield, U.K.

The Stone Age was marked by man’s clever use of crude tools; the information age, to date, has been marked by man’s crude use of clever tools. – Anonymous

If you had to set up in business tomorrow what tools would you need?

For most knowledge workers an office suite might seem like the most useful package – the trinity of Word, Excel and Powerpoint perhaps?

These tools each have a clear purpose: you write documents, do analysis and tell stories.

And get quite stressed.

If you have had the opportunity to work on a consultancy project of any magnitude you will be aware of how, as documents and spreadsheets and presentations get bigger and bigger, the difficulties associated with opening and working with them increase.

Even if you haven’t – but you have had to write a dissertation using Microsoft Word – you have probably experienced the frustration of losing work or struggling to get the file the way you want.

The end result is, in many cases, late nights and angst and stress as you wrestle with the tools that are supposed to help you out.

One way to look at tools is to think of what happens when you use a hammer to help you during a project.

If you need to bang a nail into a wall so you can hang a picture the hammer works in a certain way.

If you need to bang in the last nail on your multi-storey construction the hammer will work in exactly the same way.

As tools go the hammer isn’t fazed by how complex your project is. It just does the job it’s designed to do.

If you are a craftsman or a tradesperson who has to rely on your tools for a living you will probably take some care in selecting them.

Many years ago I was introduced to electronics repair by a technician who took me to a store where we purchased some high quality kit – from screwdrivers and needle nose pliers to an analogue multimeter.

These tools are still with me today, a couple of decades later and although some have been used to stir pots of paint along the way by others who should know better, they still work as well as they did on day one.

And there is no way I would use a Swiss Army Knife or a Leatherman as my primary tool when taking apart a machine.

So why is it that knowledge workers spend their lives working on problems with the digital equivalent of a multi-purpose tool from a dollar store?

Or worse, we do everything through interfaces – web based or app based that suggest that you can create works of complexity and beauty by pressing the right combination of buttons.

There is something fundamentally wrong with this – and that’s probably why most people don’t actually get very good at using digital tools.

Perhaps what’s happening is that we are too far away from the thing we are working on.

With a mechanical tool you are right there with the job.

I remember once having to repair a motorcycle brake system – the calliper was stuck and I couldn’t work out how to get the thing off.

As Pirsig writes in Zen and the art of motorcycle maintenance, I was stuck as well.

What is the equivalent of that kind of stuckness in knowledge work?

Is it perhaps not being able to work out what an algorithm does, what argument to make next in your essay or which font to select?

With physical problems the tools you use are designed to fix the problem.

With knowledge work the main tool you have is your brain – your ability to think about and focus on the problem at hand.

Digital tools don’t help you think any better.

In fact, perhaps the purest approach to carrying out great knowledge work is to sit quietly and think deeply.

The tools you select to help you should help you to capture, organise and communicate complex thoughts and ideas worth sharing.

Tools that encourage you to write one line emails, send out updates and log into portals should probably be seen as a form of entertainment.

But if you really want to get work done you should choose your digital tools with the same care with which a master craftsperson selects their tools.

But the tragedy is many people don’t even know they have that choice.

Do you?

Cheers,

Karthik Suresh

Why We Need To Understand The Difference Between Consensus And Accommodation

politics.png

Thursday, 8.15pm

Sheffield, U.K.

How can you govern a country which has 246 varieties of cheese? – Charles de Gaulle

If you look at the vast collection of literature that is loosely categorised as self-help you’ll find lots of tips to make things better.

Life hacks, they are now called – as if you can find a clever route that will make all problems vanish.

I suppose there are hacks that help you in practical ways.

A quick search suggests that you could grow rose cuttings in potatoes – that’s pretty useful information for some people.

But there are other problems that are less well served by looking for a hack.

Especially problems that involve working with other people.

This is something that those of us that are technical find hard to learn.

For example, do you believe that for a given office based task there is an optimal solution?

For most real world tasks there is more than one way to do it – and the approach you takes sits on a continuum between doing everything manually and automating everything altogether.

Take a practical example like checking whether a bill is right.

You could get out a calculator and work through the numbers.

You could create a spreadsheet and recreate the bill.

You might create a script that processes a file with the billing data and gives you a result.

You might be comfortable with one or more approaches but others will start to struggle at different points based on their skill sets.

The optimal approach then, if you want to work with others, is not one that depends on the solution but one that depends on the people involved.

And this is something that is not always easy to appreciate.

Peter Checkland, in his book Soft systems methodology in action writes about the problem of getting different people to go along with a plan of action.

This is the basic issue faced in a large number of problems – from how you do a task with a co-worker to how you decide which projects to do in your company and how your government makes policy decisions.

The thing that underpins it all is a process of politics – the activity by which different people figure out how to get along.

Checkland talks about the importance of achieving an “accommodation” in order to make meaningful progress.

An accommodation is something that people can live with, something they are prepared to go along with.

It differs from consensus in that people don’t have to agree that something is right or that they like it – just that they can accept it.

The point Checkland makes is that if you want to improve a situation you don’t need to find consensus.

It might be nice to have a consensus, to be in a situation where everybody agrees that a particular course of action is the best possible one.

In reality, such situations are rare.

Real situations have more to do with culture, politics and power than they have to do with technical virtue.

And culture, politics and power influence the stand people take on a particular issue – and the challenge you face is one of getting them to go along with your idea – to ‘accommodate’ you.

And people who don’t understand that struggle to get their projects through organisations, big or small.

This may seem like a technical and fairly pedantic point.

But it’s important for any non-trivial organisational problem you might come up against.

If it’s just yourself you have to convince, then that’s easy.

If you need to get another person or a group to go along with you, you need to understand where they’re coming from – their interests and what they can live with and decide whether you can live with that.

And if you’re rigorous in the way you approach that need for understanding, you will probably make meaningful progress in whatever project you’re trying to do.

In short, learn how to do politics because it matters.

Cheers,

Karthik Suresh

What Does Your Product Deliver For Your Customer?

three-fundamentals.png

Wednesday, 7.21pm

Sheffield, U.K.

We aren’t in an information age, we are in an entertainment age. – Tony Robbins

In the book Just for fun: The story of an accidental revolutionary about Linus Torvalds, the inventor of Linux, talks about his three rules or basic categories of motivation.

He says people do things to survive, for their social lives and for entertainment.

And, actually, the things they do tend to follow that order.

For example, we once needed fire to cook food and stay warm – it helped with survival.

In many societies the number of chimneys you had started to signal status – in fact there were taxation systems built around the number of hearths you had in your house.

And now we have fireworks, firepits and arson – forms of entertainment for different folk.

It’s a loose categorisation – a sort of derivative of Maslow’s hierarchy – but is it simply an interesting point of view from someone who has a giant profile in a particular field or is it actually something useful?

You might find it surprisingly useful if you use it as an aid to thinking about the way you market what you have to sell.

Few of us can really claim that what we do is essential for survival.

If you live in a relatively modern economy everything you need to survive is found in a shop somewhere – or on Ebay or Amazon.

It’s unlikely that what you do is necessary for people’s social life either – unless you’re in the business of making BMWs or a dating app.

The majority of us probably don’t work in businesses that really address points 1 or 2 in the picture above.

That must mean that what we’re selling is entertainment.

How can that be? If you sell training courses on video creation, for example, how is that entertainment?

Is it not something to do with social life – something that means the person learning has status or an income from their content?

Linus seems to have quite a loose definition of entertainment – it’s not just limited to lounging on a sofa watching telly.

Instead, he counts doing work as entertainment.

Especially if you work on a computer.

The fact is that if you are affluent enough to own a computer or work on one at work you probably are ok on the survival side of things.

And really, whatever you work at needs to do more for you than suck the life out of you.

There’s a Dilbert cartoon that sums up that kind of life perfectly.

Dilbert goes to his manager to have a chat about his career.

His manager says, “My plan is to work you until your health deteriorates and your skills are obsolete. Then I’ll downsize you.”

Dilbert is ill at the thought – his manager has never had a plan work so quick before.

So, really, if you’re at work you need to enjoy what you do – you need to be entertained by what you do.

Maybe not laugh out loud entertained – but entertained in a this is good fun and I’m doing something useful with my day sort of way.

And if that’s good for you that’s good for your customer.

Which means that your marketing might need to focus on how you entertain your customer.

How do you make their day better, and how do you make it easier and more pleasurable for them to get their work done?

How does the thing you offer help them to do their job better and get the satisfaction that comes from being competent at their job?

Many of us don’t think this way – we think about savings and return on investment as being key drivers.

The key driver, however, is perhaps how you help someone be entertained.

Because that’s what they’ll probably put some money down for.

Cheers,

Karthik Suresh

How Do You React When You See Something Different?

fabricate.png

Tuesday, 11.10pm

Glastonbury, U.K.

First they came for the socialists, and I did not speak out – because I was not a socialist. Then they came for the trade unionists, and I did not speak out – because I was not a trade unionist. Then they came for the Jews, and I did not speak out – because I was not a Jew. Then they came for me – and there was no one left to speak for me. – Martin Niemöller

One often thinks that people in power have a plan – we hope they have a plan – but do they?

Is there a plan to make things better – or are most plans about self preservation.

Are they about doing what is in your interests?

And how does something good or useful emerge from lots of people working on making things better for themselves?

The reason why this is an interesting question is because of the nature of the world right now.

It seems to be dividing into groups of people that are scared of losing what they have and people who… are not yet scared.

Let’s look at those that are scared a little more closely.

Across the world you see the emergence of political parties that are in positions of leadership pushing an agenda of fear – of protecting their constituents against nasty “other” people.

You don’t need to look far to spot the leaders of such movements – they used to once be called “strong men.”

When people are scared they look to someone who says they can protect them – the people who sound like they have a plan.

This is natural really – we’ve evolved to live in groups and fight for the things we need to survive with other groups.

A state of constant tension and frequent warfare is how it should be.

The fact that it isn’t – at least in some parts of the world – is something to be grateful for.

But it’s also something that needs to be protected.

If you live somewhere where there is tolerance and the rule of law then that’s a much better place than most of the world.

But it doesn’t take long for that to change.

“The only thing necessary for the triumph of evil”, said the parliamentarian Edmund Burke, “is for good men (now people) to do nothing.”

But it’s one thing stopping people from doing what comes naturally – reacting out of fear with violence.

It’s another teaching tolerance.

And the single most effective thing there seems to be a shared identity.

Even if it’s a fabricated one.

In a programme on the BBC called As Others See Us by Neil MacGregor, he visits the USA to see what the Americans think of the British.

In one segment a historian talks about how the way in which the British are seen has been “fabricated” by the media of the last half century.

The two countries are brought together by a shared memory of movies and music across the decades that go from the war to the Beatles.

It has little connection to history and fact and much to do with emotion.

This interests me when it comes to my own work.

For example, if you read the Mr Men and Little Miss books you know they are all about emotions wrapped up in packages.

Most of my doodles, when they involve people, just have eyes – they observe and contemplate, but without emotion.

It seems to me that the opposite of being scared is actually quite hard to get your head around.

Do you fabricate stories that make people feel closer together?

Do you try and think your way to a solution?

Or do you put your head down and get on with work?

At what point do you act?

Cheers,

Karthik Suresh