The Art of Warning—Introduction (c): Roles

A year ago on Round and Square (8 August 2012)—Rural Religion in China-4

Two years ago on Round and Square (8 August 2011)—Longevity Mountain: Up to South Heaven Gate

[a] Roles RF

The next few posts will introduce a new series on Round and Square—one that is intimately linked to my large project called "The Emperor's Teacher" (the management book that will change the world. This series focuses intently on the ways in which Sima Guang's great historical work, the Comprehensive Mirror, "works." You've read the Art of War, perhaps. Now get ready for the main course—the Art of Warning.

Click here for other sections of this introduction to The Art of Warning.

Warning 1          Warning 2          Warning 3          Warning 4          Warning 5          Warning 6

[b] Elegant RF

Lesson One—Roles

We live through our roles. This idea was not lost on early Chinese thinkers. When a disciple asked Confucius (551-479 BCE) about the foundations of social harmony in his chaotic society, he gave an abrupt answer represented by only four sounds and eight Chinese characters. Just "listen."

君君臣臣父父子子

A very literal translation would be: “ruler ruler minister minister father father son son.”

Confucius meant, of course, something like “let the ruler be the ruler, and the official be the official; let the father be the father and the son be the son.”  In the sixth century before our era, Confucius was not thinking of mothers and daughters, but there is no reason why we can’t extend the meaning to “let the parent be the parent and the child be the child.”  Now, does this remind anyone of twenty-first century parenting (or teaching)?  How about issues in the twenty-first century workplace? I thought so.

With that tightly constructed statement, Confucius sought to keep things clear. Yet the certainty began to melt away almost as soon as the words were out. Life is complicated, and even an elegant and alliterative saying cannot sum it up. Brief maxims are like that, and it is the reason why almost every memorable little book of sayings requires substantial follow-up—deep thought and, to be thorough, both examples and experience. It is the reason why moving from Confucius’s Analects or The Art of War to the muddy channels of really running stuff is so difficult. It is the reason why we need case studies…and bigger books.

[c] Different RF

It is also the reason why Sima Guang wrote the Comprehensive Mirror.

You see, even an idea as basic as this (act your role!) becomes complicated almost as soon as we start thinking about it. To begin, are we ever “just” the parent or teacher or daughter or boss? Of course not. Almost everyone has the experience of occupying many different roles at the same time—we may be parents and children, bosses and employees…and many more.

And then there is the sticky little problem of change. Roles are not static, usually even from day-to-day. They change over the weeks, the months, and the years. Students become graduates, children become parents, bosses become former bosses, employees become bosses...and the world just keeps on spinning. This is another reason why we have case studies. No catchy saying like “father father son son” will be an effective guide to action, but a large array of examples can orient us toward clear thinking about the challenges we face.

This is what the Comprehensive Mirror does best.

[d] Effective RF

Sima Guang regarded the articulation of roles as the first and most formative lesson for all effective management. He begins the Comprehensive Mirror with it, and configurations of changing roles appear on virtually every page. I have one of my favorites here, and it also provides the added benefit of anticipating our next two lessons—hierarchy and remonstrance. Notice the way in which the “manager” is confronted by his “underling” and given a stern lesson in understanding roles and responsibilities.

          Premier Zhuge Liang was once personally reviewing account ledgers 

          when his assistant, Yang Yong, entered directly and rebuked him, 

          saying: “In governing there is a structure; superior and inferior do not 

          encroach upon one another.”  He continued, “I would like to use the 

          example of household affairs to clarify this. Now, imagine that there is 

          a person who has his servant plough the fields, his maidservant prepare 

          food, his rooster announce the dawn, his dog bark away thieves, his ox 

          bear heavy loads, and his horse travel long distances. Each works 

          diligently. Whatever is asked is accomplished. With a serene expression, 

          the master sleeps, drinks, eats, studies, and reflects—nothing more.

          “Suddenly, one day he changes course and desires to attend personally 

          to their labors and not delegate responsibilities to subordinates. Exhausting 

          his strength doing petty tasks—his body fatigued, his spirit sapped—in the 

          end he accomplishes nothing. How could it be a matter of his wisdom not 

          matching that of his servant, his maidservant, his rooster, or his dog?   

          Rather, he lost sight of the method required of a household’s master…

          Now, in matters of governance that are far more weighty, your Excellency 

          personally reviews account ledgers, sweating all day long. Is this not 

          excessive toil?

          Liang thanked him. When Yang Yong died, Zhuge Liang wept for three days.

[e] Power RF

Got that? Yang Yong just told his boss how to think about the big picture—schooled him, really. As in all of the Comprehensive Mirror’s lessons, there is a both a story here and a guide to thinking about larger and related issues. Like The Art of War—and with many thousands more examples—it teaches us how to think about our managerial lives. It doesn’t just say “do this” or “do that.” Rather, it guides and tests our perspectives at every turn.

And how does it guide and test? Well, you might have been a little uncomfortable with some of Yang Yong’s references. Were you? What do you think of the master studying and reflecting (not to mention eating, drinking, and sleeping) while others do all of the housework? Not a few of us might note the patriarchal power relationships behind almost everything in the quotation above. To my mind, the power of great books such as the Comprehensive Mirror is that they lead our thinking and teach us to expand beyond the time and place of its particular examples. And if we do that, we will begin to discover hidden surprises.

Here’s one. If we think deeply about it, we might come to the realization that roles are almost always about (relative) inequality. Teacher-student; mother-son; father-daughter; foreman-worker; dean-professor; secretary-undersecretary; general-colonel-private. Roles are all about unevenness in the social terrain. Yes, to be sure, there are also roles called “teammate” or “sister.” Think about it, though. How important is “leadership” on teams? Is leadership “equal?”How important is seniority among siblings? Teams require roles, too, and “tight end” is not the same as “wide receiver,” “defensive end,” or “quarterback” any more than in corporate life “CEO” is the same as Vice-President for Finance or assistant stockroom manager.

Differentiation is everywhere, and we ignore it at our peril. That is the next lesson.

Click here for other sections of this introduction to The Art of Warning.

Warning 1          Warning 2          Warning 3          Warning 4          Warning 5          Warning 6

[f] Next RF

Spring and Autumn Roles (3)—Flatness in America

Click here to go to section one of "Spring and Autumn Roles."
Click below for the other "Spring and Autumn Roles" posts.
1         2         3         4        to be continued

During the autumn months I will be posting new segments of The Emperor's Teacher (the big business book that will rock the world). Chapter three is (provisionally) called "Spring and Autumn Roles" and forms (along with three more chapters that will follow) the "middle" of my management book—part two of three.

If you have read The Art of War, you have arrived at the doorstep. Still, no one ever managed anything in China having just read Sunzi (Sun-tzu), but don't despair. You are now ready for what comes next in leadership. Compiled nine-hundred years ago, it is the greatest management book ever written, and there are only two problems: (1) it is in "medieval" Chinese; (2) it is 10,000 pages long. No worries, though. That's what I am here for. I have been studying this stuff for thirty years, and I have been waiting for you. Welcome. 歡迎. Let's begin to study real Chinese management together.

[a] Flatness RF

After reading chapter one, "Breaking the Vessel," you will have some acquaintance with Sima Guang and the Comprehensive Mirror (資治通鑒). If you have completed chapter two, "Living and Learning," you know a good deal about various "learning strategies" in ancient China, and some of the ways that they were employed in later times. You are now ready to tackle the big themes at the heart of the greatest management text of all time. It is time to consider how managers managed in Chinese history, and how you might use these lessons to think more clearly about managing yourself, your family, and all under heaven. 

Don't worry too much about the order at this point (these are blog entries and not a book...yet).  If you want to start here and loop back to part one (Chapter One: Breaking the Vessel and Chapter Two: Living and Learning) in due time, that is fine.  This chapter should stand on its own as a way of thinking about the multiple roles that shape life and work at any time and in any place.

III
Flatness in America

One U.S. president with rather modest oratorical skills happened to utter one of the most quoted lines in the history of American politics—it was Calvin Coolidge who stated that "The business of America is business." This may or may not be a useful guide to politics in our own day, but it certainly is in the air. Alexis de Tocqueville certainly would have concurred, had he heard those words, spoken some ninety-five years after his own trip to the American states. Instead of contending with Coolidge's assertion, I would like to twist his words into a reckoning with today's American business culture. If Coolidge were writing a management text today, he might very well have said something along the lines of "America's business is flatness."

Let me explain.

[b] Small hill RF

As we discussed in the last post, Americans often wish to see "flat" social terrain, even where many other people might see rolling hills. It is a little like perceptions many people have of Iowa. If you have never been there, you are as likely as not to call it "flat." Have you ever ridden a bike across Iowa? You had better get rid of that 42-tooth small chain ring that powers you across the rail trails of your hometown. You had better have your bike mechanic outfit you with 39 or fewer "teeth." Trust me.

The cycling analogy is actually just about perfect for this discussion. Perhaps you have ridden across Iowa, started racing, and are ready (this is fiction, so bear with me) for something a little tougher—like the Tour de France. Let's just say that you get your chance. Do you want to win a stage in Le Tour? Well, you had better get over your tendency to think of landscapes as flat. If you persist in thinking of flatness the only thing deflated will be your hopes of victory. You don't stand a chance.

[c] Tour RF

You see, every great cyclist—from Jacques Anquetil to Eddy Merckx—understands "false flats." It is a common term in the cycling community, and someone who expresses beffudlement with the concept is likely be regarded as something of a dolt. The stretches of road to the finish line (the difference between first and, not uncommonly, forty-seventh place) either go up or down—sometimes almost imperceptibly.

There is nothing subtle about the results, though. Failing to understand the "grade" of the false flat is the difference between success and failure, and countless cyclists have seen this when smooth road seemingly turns to sticky tar as their better-attuned opponents sprint away from them. They failed to see the road veering ever-so-slightly upward, and stayed in the wrong gear. Oops. Too late. They get to watch while the victor sprays the crowd with sparkling wine. And collects the prize money.

This is what I find so odd about the American business book craze over the "flat organization."[1] To my Chinese historiography-meets-professional cycling mind, it says "I want to lose!; I want to be outsmarted and beaten to the finish by a more savvy competitor!; I want someone else to get the greatest financial rewards!"

I don't really understand it, yet to the extent that American corporations create "false flats," they fail to achieve the results (especially in the international sphere) of which they are capable. Like a Tour-winning cyclist, those who "learn to read" subtle inclines and declines will have a leg up on success. Learning to sense the hierarchies at work—seeing the real lay of the corporate landscape—allows us to click into precisely the correct gear in the final sprint to success.

***  ***

[d] Towering RF

Is this really so difficult to understand? Yes, apparently it is. As Alexis de Tocqueville once remarked, the children of 1776 are often quite touchy about issues of role, status, and hierarchy. Indeed, these otherwise quite discerning people are often dumbstruck by issues of protocol and tradition that other countries take very seriously.

In particular, Americans are often amused by the consternation wrought in more formal societies by breaches of etiquette, such as the uproar in Britain in 2009 when the American First Lady, in animated conversation with Queen Elizabeth, gently touched the small of Her Majesty's back. This is not to be done, apparently (one does not touch the queen), and the British press was filled with stories about the matter. American media could not resist, either, and commented in various ways, such as in this CNN report from that fateful day, several years ago.

Social and cultural reactions are not monolithic, of course, and the reactions covered a good deal of interpretive territory, from those who mocked British "silliness" to others who took offense at the "cluelessness" of Americans). It does not take years of anthropological fieldwork, though, to understand that Americans tend to be outliers when it comes to asserting equality in school, the workplace, the neighborhood, and the downtown sushi bar. Just call me "Rob," but don't call me late for dinner (yuk, yuk).

***  ***

[e] Equilibrium RF

I bring this up precisely because it has a very large place in business, and an even bigger one in business education. You see, business is culture, and anthropologists would do well to study the way people behave when the stakes are large—where there is, quite literally, a bottom line. American corporations have for the last decade or so spoken of the need to be "flat," and often equate the concept with greater resiliency and adaptability. American management texts are even more notorious for taking this concept to almost ridiculous extremes that have more to do with utopian vision than practical activity.

In fact, every one of us can probably conjure up an image—they are everywhere in advertising, because the idea is a powerful one—of just such a company. Ideas matter, don't get me wrong, and the advertising idea of equals working together sells products. Big time. We think of the first days of Apple® or Google®, and we usually can imagine a garage with a small pack of enterprising equals. If they had guitars, they'd be rock or punk or grunge, and probably be in Seattle...or Liverpool, depending on the decade. Got the image? Good.

Now consider an advertisement that calls upon the ideology of the "flat organization. Through a certain lens, the picture represents exactly how to get the most from one's "team." It is nimble. But now imagine the consternation such a work setting might cause if one's lens (or paradigm) shifts toward our examples from Japan (yesterday). From that angle, it is chaotic. Who's in charge? How do we "report?" How do we do international business?

[f] Flat ADV

What does it all mean? Is there a way to enhance "nimbleness" but still hold confusion at bay? This is one of the big questions in business practice all over the world, and the answers flow in cycles (good, bad, both good and bad) and are then interpreted in the workplace. Think about your own workplace. What is appealing about the picture? What isn't? Would everyone, even in your own workplace, agree?

Look a little more closely at the picture. Come on, admit it. At least if you grew up in the United States, there is a certain kind of democratic charm that most people are likely to feel. You might even notice a little tingle of liberty-mixed-with-equality in a nice, youthful Protestant-ethic-and-the-spirit-of-capitalism sort of way. But now think about the picture from the perspective of your "real world" experience. Is anything really ever completely "equal" in life? I like to look at this from the perspective of conflicts—the smaller the better, because little pangs of annoyance are often hidden gems leading to deeper understanding of larger issues. Look at the picture and ask yourself if they all make the same amount of money. Does everyone share the same risk and reward? Are there any implications that flow from the answers to those questions?

I thought so. Hierarchy crossed the ocean with the Founding (Grand)-Parents; it's "here," too. Almost every person (American and beyond) has experienced the hurt or resentment from inattention to status or the lack of care taken by others for the nature of one's position. Perhaps the most common experience comes early—"sassing." Any parent who has ever had a child talk back to her has experienced, on a tiny scale, the pain of "roles" being slightly out-of-line. The family situation is only the beginning. At work, not matter how "flat" the organization, there are undulations of power and responsibility. Salary is only part of it. Americans often spend an inordinate amount of time trying to pretend that these things do not exist, and (compared to Japan) a different kind of "dance" goes on in relationships throughout the country—a subtle "flattening" of distinctions that could be made in salary, rank, education, neighborhood, clothing, accent, and manners. In East Asia and the United States we dance around hierarchy. We just do it in profoundly different ways.


[1] Don't get me wrong. In the narrowest sense, the "flat organization" is appealing (give team members more say in a flexible organization and eliminate needless middle managerial levels). I get it. There are many other ways to do this, however, and, as this book argues, at least one is much better. The other problem is that the very fine organizational theories behind the flat organization mask all of the cultural issues that this post is really about. Removing needless layers of management is perfectly reasonable. If only the concept of the "flat organization" was only about that. By invoking the term "flat," much, much more becomes involved, and that is my point. "Flatness" is ideological. Want results (and not just sales of management texts to an American audience? Call it something more accurate. If you doubt what I am saying, look up "flat organization" on the web and tell me if "flat" really is the most accurate term for it. Nope. "Flat" is a loaded term that speaks to matters far beyond flow charts and corporate efficiency.

Click below for the other "Spring and Autumn Roles" posts.
1         2         3         4        to be continued

NEXT
Learned Lines
The double entendre is intentional. We learn our roles, and the conditioning begins early. These roles (and accompanying statuses and hierarchies) play out in surprising ways in one of the most colorful spring rituals in American life—the college graduation. We'll spend one more day looking at role and status in American life before beginning our study of Chinese lessons with the Comprehensive Mirror.

Spring and Autumn Roles (2)—Japanese-American Characteristics

Click here to go to section one of "Spring and Autumn Roles."
Click below for the other "Spring and Autumn Roles" posts.
1         2         3         4        to be continued

 During the autumn months I will be posting new segments of The Emperor's Teacher (the big business book that will rock the world). Chapter three is (provisionally) called "Spring and Autumn Roles" and forms (along with three more chapters that will follow) the "middle" of my management book—part two of three.

If you have read The Art of War, you have arrived at the doorstep. Still, no one ever managed anything in China having just read Sunzi (Sun-tzu), but don't despair. You are now ready for what comes next in leadership. Compiled nine-hundred years ago, it is the greatest management book ever written, and there are only two problems: (1) it is in "medieval" Chinese; (2) it is 10,000 pages long. No worries, though. That's what I am here for. I have been studying this stuff for thirty years, and I have been waiting for you.
Welcome. 歡迎. Let's begin to study real Chinese management together.

[a] Character RF

After reading chapter one, "Breaking the Vessel," you will have some acquaintance with Sima Guang and the Comprehensive Mirror (資治通鑒). If you have completed chapter two, "Living and Learning," you know a good deal about various "learning strategies" in ancient China, and some of the ways that they were employed in later times. You are now ready to tackle the big themes at the heart of the greatest management text of all time. It is time to consider how managers managed in Chinese history, and how you might use these lessons to think more clearly about managing yourself, your family, and all under heaven. 

Don't worry too much about the order at this point (these are blog entries and not a book...yet).  If you want to start here and loop back to part one (Chapter One: Breaking the Vessel and Chapter Two: Living and Learning) in due time, that is fine.  This chapter should stand on its own as a way of thinking about the multiple roles that shape life and work at any time and in any place.

II
Japanese-American Character(istic)s

[b] Conflict (not theory) RF

Our roles and relationships are never perfectly “equal.”  No stretch of social ground is ever perfectly "flat." Some people seem to understand this better than others. Among those who fail to grasp this, many go by the name "American." We'll discuss this matter more thoroughly in the next post, but suffice it to say that much of the world understands social life as something of a rolling terrain, even in the reasonably smooth stretches between peaks and valleys of stratification.

It is a matter of attunement to the notes and chords of social life that play on—whether or not we are paying attention to them. The undulating tune is always there, even if it is hidden in the background, like elevator music.

But many Americans are tone-deaf when it comes to interpersonal relations with even a hint of unevenness. So ingrained is a very particular version of the democratic spirit that it is hardly unusual for, say, members of a discussion group to send subtle signals that everyone is on equal footing. If it sounds as though I dislike this feature of American life, you would be wrong. I was raised in the United States, and go out of my way (so I think to myself) always to be on an even-footing in any conversation I have. Most Americans I know act in similar fashion, and (moreover) will not go out of their way to assert their own statuses if, by chance, a member of the group cannot help but trumpet his or her "superiority." Some people do things like that, of course. I was taught to regard it simply as "bad manners," and feel sorry for the ignorance of someone so assertive as to break the bonds of decorum. I would venture to say that my "reading" of this situation is not terribly unusual in much of the United States.

Here's a big problem, though. This is not the image many people (stereotypically or otherwise) have of Americans abroad. I am not sure what to make of it. Alexis de Tocqueville did, though. Consider the following observations:

          The surface of American society is covered with a layer of democratic paint, but 

          from time to time one can see the old aristocratic colors breaking through.[1]

          Americans are so enamored of equality that they would rather be equal in slavery 

          than unequal in freedom.[2]  

Harsh? Perhaps, but read the juxtaposed quotations "against" each other. I find them striking, and can see shades of both in almost every meeting, political event, or large gathering I attend. It appears to me as something like an easy set of dance steps that have been made so intricate that no one can quite remember what to do. How can we waltz if no one leads? Echoing his time, Tocqueville might well have said that Americans are fighting their natures. I am not sure what to do with words such as "nature," but I will say that Americans make social interaction much more difficult than it needs to be.

Relentlessly trying to level rolling terrain will do that, and it does not take a conflict theorist to see that uneven ground lies at the heart of social and economic life. To the extent that American businesses have ignored this point, they have made life (and commerce) much more difficult than it needs to be. It is just one of the reasons why, these days, Chinese business is eating America's lunch.[3]

***  ***

Can we even imagine a world—other than ridiculous caricatures of hierarchy—in which the social terrain looks different? Certainly. Just get on a plane and head toward Narita International Airport. If you are an American citizen, you won't even need a visa for the first thirty days. The world looks different, and it is not just the rice fields and large Eiffel Tower you see on the bus ride to Tokyo.

[c] Bento modesto RF

Everywhere you go, groups look (and act) differently. It starts on the street corner or in office cubicles. I have always been intrigued by the subtle “dance of hierarchy” that takes place whenever I am introduced to someone in Japan. It is almost like an elaborate form of thumb wrestling, but with respectfully clasped hands and the clear goal of “losing” and getting to show deference to someone. In many cases, the relationship is clear, as in the classroom when I am the teacher and someone much younger is the student (or, to reverse the matter, if I am talking to the chair of my department or the dean of the division). Those are simple; you just "fall into" the role that has been seemingly waiting there for you to fill. However in situations in which statuses seem relatively "equal" to an American, there are still many ways to forge order from chaos. I choose these words with care.

Roles and hierarchies are so thoroughly internalized in Japan that even two people whom outsiders might call “precise equals” (imagine people of the same age, gender, and status in their company) still will find a way to attribute seniority to one of the members and junior status to the other. It is not going too far to say that in these situations people are uncomfortable until a kind of rank order is established. Yes—discomfort and uneasiness prevails until disorder can be quelled by creating hierarchy.

Think about that—a room full of fidgety people feeling apprehensive and out of sorts because everyone is “the same.”  The Japanese terms are instructive, and they work their way into just about every relationship from the time a child carries her first bentõ box of lunch treats to school. Even if you don’t read Japanese, you will be able to see a pattern:

先輩

後輩

The second character in each phrase is identical. 輩 can be translated as “generation” or even “age-rank.” The first character in the top phrase (先) means “before”; in the bottom phrase (後) it means “after.” These two simple, little phrases form the working machinery—the well-oiled levers—of social order in Japan. It is not hard to see how this fits into yesterday’s discussion of roles. You are either a senpai (higher age-rank) or a kõhai (lesser age-rank) in every relationship in your life, all of the time—now and forever. If you doubt the ability of evenly-matched people to sort themselves out according to relative rank, just watch a community (or faculty) meeting in Japan. It is a thing of social beauty—melodic strains on a vertical scale—that brings roles and statuses into alignment in the relational orchestra that is Japanese life.

[d] Greeting RF

If you have been reading just a little bit too quickly, you are likely to have decided that I am saying something along the lines of "Japan good; America bad." I would like to make clear that no, that is not what I am saying at all. Both American and Japanese "social sortings" are rich, cultural traditions with long histories of contingencies, overlapping patterns, and ideological assertions. I am not speaking of "good" and bad." I am a child of American democracy, after all, and come from an era that still had a few "civics" class left over from an earlier, and less-contentious (pre-Vietnam War) era. I get the appeal of equality, for Jefferson's sake.

Here's the kicker, though. Roles are all about (relative) inequality. Teacher-student; mother-son; father-daughter; foreman-worker; dean-professor; secretary-undersecretary; general-colonel-private. How hard is this to see? Roles are all about unevenness of terrain. Yes, to be sure, there are also roles such as the all-important one called "teammate." Think about it, though. How important is "leadership" on teams? Uh-huh. Teams require roles, too, and "tight end" is not the same as "wide receiver," "right guard," or "quarterback." Differentiation is everywhere, and we ignore it (and the expectations that surround it) to our peril. American business and academia had better (re-)learn this, and fast. The rest of the world, which seems to "get" it, is pulling away.

Roles—They're What's for Dinner. They're the main course, and we'll start examining them in earnest from here on. Just watch out for the signs that say: Bumpy Road Ahead.

That's (social and business) life, after all.

[1]  Alexis de Tocqueville. BrainyQuote.com, Xplore Inc, 2011. http://www.brainyquote.com/quotes/quotes/a/alexisdeto164080.html, accessed October 7, 2011. 
[2] Alexis de Tocqueville. BrainyQuote.com, Xplore Inc, 2011. http://www.brainyquote.com/quotes/quotes/a/alexisdeto135753.html, accessed October 7, 2011. 
[3] I am indebted to my colleague, Professor Warren Palmer, for this memorable phrase. 

Click below for the other "Spring and Autumn Roles" posts.
1         2         3         4        to be continued
NEXT
Flatness in America
American business has been overcome by a "flatness" craze that threatens it from within.The trendy work is "the flat organization," and—although it speaks to both desires and practicalities in the workplace—it gets it just about completely wrong.

Spring and Autumn Roles (1)—Rolling Rhythms

Click here to go to section one of "Spring and Autumn Roles."
Click below for the other "Spring and Autumn Roles" posts.
1         2         3         4        to be continued

During the autumn months I will be posting new segments of The Emperor's Teacher (the big business book that will rock the world). Chapter four is (provisionally) called "Spring and Autumn Roles" and forms (along with three more chapters that will follow) the "middle" of my management book—part two of three.

If you have read The Art of War, you have arrived at the doorstep. Still, no one ever managed anything in China having just read Sunzi (Sun-tzu), but don't despair. You are now ready for what comes next in leadership. Compiled nine-hundred years ago, it is the greatest management book ever written, and there are only two problems: (1) it is in "medieval" Chinese; (2) it is 10,000 pages long. No worries, though. That's what I am here for. I have been studying this stuff for thirty years, and I have been waiting for you. Welcome. 歡迎. Let's begin to study real Chinese management together.

[a] Spring RF

After reading chapter one, "Breaking the Vessel," you will have some acquaintance with Sima Guang and the Comprehensive Mirror (資治通鑒). If you have completed chapter two, "Living and Learning," you know a good deal about various "learning strategies" in ancient China, and some of the ways that they were employed in later times. Chapter three, "The Art of Warning" brings the story from the maxims of Sunzi (Sun-tzu), Confucius, and others to full-blown case studies. You are now ready to tackle the big themes at the heart of the greatest management text of all time. It is time to consider how managers managed in Chinese history, and how you might use these lessons to think more clearly about managing yourself, your family, and all under heaven. 

Don't worry too much about the order at this point (these are blog entries and not a book...yet).  If you want to start here and loop back to part one (Chapter One: Breaking the Vessel, Chapter Two: Living and Learning, and Chapter Three: The Art of Warning) in due time, that is fine.  This chapter should stand on its own as a way of thinking about the multiple roles that shape life and work at any time and in any place.

I
Rolling Rhythms

We live through our roles. Many people have heard these lines without really thinking through their many implications. Confucius (551-479 BCE), living in what came to be known as China's Spring and Autumn period, seems to have thought about roles a great deal, at least if we are to trust the statements made by disciples on his behalf in The Analects (論語). To put it in the language of my grandparents (I remember its rhythms distinctly), Confucius thought that society was going to hell in a handbasket, and he was not amused. We have covered some of this territory in the "Living and Learning" chapter, but nothing (to my mind) sums up Confucius's feelings as elegantly as a simple response to a simple question.

When a disciple asked him about the foundations of social harmony in his chaotic society, Confucius was said to have answered with words represented by only four sounds and eight Chinese characters. Even if you don’t read Chinese, you should be able to see that something interesting is going on. Take a look:

           君君臣臣父父子子

A very literal translation would be: “ruler ruler minister minister father father son son.”  Confucius meant, of course, something like “let the ruler be the ruler, and the official be the official; let the father be the father and the son be the son.”  In the sixth century before our era, Confucius was not thinking of mothers and daughters, but there is no reason why we can’t extend the meaning to “let the parent be the parent and the child be the child.”  Does this remind anyone of issues in twenty-first century parenting (or teaching)?  Does it remind anyone of issues in the twenty-first century workplace? Yup. I thought so.

[b] Streaks RF

Confucius sought to keep things clear, but the glass began to streak almost as soon as his words were out. Life is complicated, and even an elegant and alliterative saying cannot sum it up. Like a leaky faucet, drips started streaming from the nozzle. Pithy maxims are like that, and it is the reason why almost very memorable little book of aphorisms requires deep thought and, to be thorough, case studies. It is the reason why moving from Pascal's Pensées or The Art of War to the muddy channels of running stuff is so difficult. It is the reason why we have case studies. It is the reason Sima Guang wrote the Comprehensive Mirror.

You see, even an idea as basic as this (act your role!) becomes complicated almost as soon as we start thinking about it. To begin, are you ever “just” the parent or teacher or daughter or boss? Nope. Almost everyone has the experience of occupying different roles in the same relationship structure at the same time—many women are daughters and mothers, bosses and employees. Even if we don’t experience the roles at the same time (child of aging parents, parents of growing children, boss to a division of workers, and employee in the larger company), we always experience many competing roles over the course of a year, a decade, and a lifetime.

And then there is the sticky little problem of change. Roles are not static, usually even from day-to-day. They change over the weeks, the months, and the years. Students become graduates, children become parents, bosses become former bosses, employees become bosses...and the world just keeps on spinning. This is another reason why we have case studies.

[c] Roll RF

Perhaps Confucius tried a little too hard to simplify things, but he surely understood at least one important matter—we cannot ignore roles. They are thrust upon us every bit as much as we embrace them, and trying to avoid the implications of roles is always a losing proposition. There are tough decisions that might displease people, and you may stay awake at night trying to figure out just how to resolve present and former roles, not to mention ever-changing expectations within them. Think of a recently promoted foreman who wants to get along with her buddies at the plant in just the same way she did six months before. Think of the teacher who wants all of his students to like his class. Think of, well, just about everything—new jobs, promotions, demotions, little bundles of joy, being captain of your team, puppies, kittens, and shiny new tractors. Every one of them has something to do with changing roles and expectations.

Not all are pleasant. Far from it. Roles quite often come with assumptions that we might despise, and we might wish to rail against them. Sometimes the railing and fury might even work, and our frustrations with other people’s expectations might become part of a broad wave of social (and “role”) change, as can be seen in several instances with gender roles, as well as in teaching and parenting, during the last century. Sometimes they change...

[d] Change RF

...and sometimes they don't. It is not unusual to find ourselves almost “structurally” locked in, when no amount of scratching or clawing against the walls of society’s expectations will change the situation. I am thinking, for example, of a teacher who doesn’t want to give grades, and feels that they demean education. Many people might agree that this is so, and that grades do as much harm as good. In terms of changing the grading "roles" of teachers—good luck with that, at least in the foreseeable future.

And now that we've heard from Confucius and thought a little bit about these little social nuggets called roles, let's take the matter a few steps further toward our managerial mirror.

Click below for the other "Spring and Autumn Roles" posts.

1         2         3         4        to be continued
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Japanese Character(s)
We will take a brief trip into modern Japan to look at a few more aspects of roles and how they are interpreted in East Asia. If you have ever heard about Japanese organizations—from clubs to committees—you know that little is left to chance when it comes to the roles people will play.