Chapter 2: Artful Listening

[All quotes taken from “The Contrarian’s Guide to Leadership” by Steven B. Sample.]

Artful listening allows a leader to practice “seeing double” — “to see things through the eyes of his followers while at the same time seeing things from his own unique perspective” (22).

This especially takes place in the leader’s inner circle of advisers — a group that “should be founded on mutual understanding and trust.”  The ideal maximum of such a group is eight, and it is helpful if one’s spouse is part of that group, whether formally or informally (studies show that the overwhelming majority of successful leaders have stable long-term marriages). (22-23)

“The person who can turn listening into an art is one who goes beyond merely listening passively; he becomes intensely interested in what’s being said and draws out the other person.  In the process he gains not only additional details, but also valuable information about the filters and biases of the person presenting the information” (28).

“Sympathetic listening by a leader can be misinterpreted by his followers as giving assent…Almost everyone who had a private conversation with FDR left feeling the president agreed with him, while in fact Roosevelt might well have been in total disagreement…it is the leader’s responsibility to ensure that the person who is speaking to him is not inadvertently misled by the leader’s genuine efforts to understand and appreciate what’s being said” (29).

“Artful listening” is “listening gray,” a key component of “thinking gray” from Chapter 1.  Leaders should give a timely “temporizing response” to a report that acknowledges the person has been heard and that the information will be relayed to the appropriate person in the chain of command.  Yet this response must not take sides or jump to conclusions.  [In other words, “listening gray,” or suspending conclusions, does not preclude immediately affirming the person’s concern.]  (29-30)

“An important part of artful listening is to know when to stop listening” (31).

“A leader shouldn’t make up his mind about people’s credibility unless and until he has to” (31).

My way of communicating with people at all levels of the organization without insinuating my involvement in their issue is a policy called “open communication with structured decision making.”  “Under this rubric, everyone in the organization is free to communicate directly with everyone else in the organization, with the explicit caveat that any and all commitments, allocations, and decisions will be made strictly through the hierarchy” (32).

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Chapter 1: Thinking Gray, and Free

All quotes taken from “The Contrarian’s Guide to Leadership” by Steven B. Sample.

[Note: by using “Contrarian,” Sample means that often true leadership must go against conventional wisdom.]

Contrarian leaders “are able to:
–maintain their intellectual independence by thinking gray, and
–enhance their intellectual creativity by thinking free” (7).

Thinking gray means “suspending our binary instincts” (11) to “classify everything…as either true or false, good or bad, right or wrong, useful or useless” (9).

There are three dangers of binary thinking:
–forming opinions before it is necessary to do so
–flip-flopping (from forming opinions too early then being confronted with new information)
–we tend “to believe that which [we] sense is strongly believed by others” (a study is cited where 75% of people gave wrong answers to obvious questions because the other 7 people–who were plants–gave the wrong answer with conviction) (10).

“Thinking gray is not the same as thinking skeptically…The contrarian leader is as open to enthusiastically embracing a new idea as he is to rejecting it.  And he can truthfully compliment a lieutenant for having come up with a new idea or observation, without misleading the lieutenant as to whether he (the leader) believes it to be good or true or useful” (12).

Thinking free takes “thinking outside the box” or “brainstorming” to the next level.

“The key to thinking free is first to allow your mind to contemplate really outrageous ideas, and only subsequently apply the constraints of practicality, predictability, legality, cost, time, and ethics…My favorite way to stimulate this kind of thinking free is to force myself to contemplate absolutely outrageous and impossible ways to address a particular problem.”  Example: he approached a new way to control a dishwasher by replacing the clock-motor timer with, get ready, “hay bales, elephants, planets, ladybugs, sofas, microbes, newspapers, hydroelectric dams, French horns, electrons, and trees” (12-14).

“It’s well known among engineers that the most important inventions in a particular field are often made by people who are new to that field–people who are too naive and ignorant to know all the reasons why something can’t be done, and who are therefore able to think more freely about seemingly intractable problems.  The same is true of the leadership of institutions: it’s often fresh blood and fresh perspective from the outside that can turn an ailing organization around” (15).

“Creative imagination, which relates to the ability to think free, may in the end be every bit as important as vision…The leader has to be able to imagine different organizational combinations in his mind and see how they will play out” (17).

“In many cases it’s sufficient if the leader simply recognizes and nurtures thinking free among his followers, and then capitalizes on their creative ideas and imaginations” (18).

“Leadership is more akin to music, painting and poetry than it is to more routinized endeavors” (18).

“The leader whose thinking is constrained by well-worn ruts, who is completely governed by his established passions and prejudices, who is incapable of thinking either gray or free, and who can’t even appropriate his creative imagination and fresh ideas of those around him, is as anachronistic and ineffective as the dinosaur.  He may by dint of circumstances remain in power, but his followers would almost certainly be better off without him” (19).

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Book Blogging: The Contrarian’s Guide to Leadership

I recently met with a veteran pastor who provided a handful of books on leadership (at my request).  Some of the books he suggested are Visioneering by Andy Stanley, Axiom by Bill Hybles, Leadership Gold by John Maxwell, and The Contrarian’s Guide to Leadership by Steven Sample.  My guess is that few of these will be worthy of detailed notes and passing along to others, but at least one of them is.  Steven Sample is the president of the University of Southern California, and the first chapter of his book captivated me so much that I thought I would share some of the choice ideas and quotes.  My hope is to share summaries of each chapter, provided they are as thought-provoking and well-written as the first.  Please let me know what you think of Sample’s approach to leadership!

If you are interested in getting your own copy, you can find it here.

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Leadership is 7/8ths Doing

Since returning from vacation, I have been thinking a lot about leadership.  Thus I found this text incredibly instructive as I ponder what leadership looks like as an elder and pastor.

“You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me…” (2 Timothy 3:10-11)

Here is the simple math: leadership is 7/8 doing and 1/8 teaching.  In my brief 5 years as a preaching pastor, I have learned how easy it is to articulate what a group of people should do, and how difficult it is to consistently set the example of what that looks like.  If leadership simply meant that people follow my teaching, that would be a simple job.  But Paul’s leadership of Timothy consisted primarily of Paul’s own life: his conduct, aim in life, faith, patience, love, steadfastness, and sufferings.

That is to say, if I want to lead our people in being evangelistic, I must be evangelistic.  If I want to lead them in commitment to prayer, I must be committed to prayer.  If I want to lead them in meditation on scripture, I must faithfully meditate on scripture.  And then I must teach on it in a way that calls them to the same commitment.  After enough doing, the teaching should be the easy part.

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Jehoshaphat–A Mixed Legacy

Yesterday I read the story of one of my favorite “second-tier” Old Testament characters, Jehoshaphat, king of Judah.  His prayer of desperation, humility, faith, and confidence in YHWH, recorded in 2 Chronicles 20, is a powerful example of godly leadership.  He is definitely on the short but noble “good guys” list of Judean kings.

Today I read the story of Jehoshaphat’s son, Jehoram, his grandson, Ahaziah, and his daughter-in-law (and Judah’s only queen), Athaliah.  Their stories are found in 2 Chronicles 21-22.  Suddenly Jehoshaphat’s stock took a nose dive.  While he pursued religious purity and exemplified dependence on God in a very public and pressured situation, his ungodly alliance–a marriage alliance (2 Chron 18:1)–spoiled the good he did in his lifetime.  Even in the midst of his foolish, ungodly alliance with Israel’s King Ahab, he was able to seek to influence the wicked king toward fealty to YHWH (2 Chron 18:4-27).  But once Jehoshaphat was dead, he had no way of controlling the actions of Ahab’s daughter, who Jehoshaphat intentionally enfolded into his family and who wreaked havoc on the Southern Kingdom.

The takeaway?  A few unwise alliances soiled the heritage of an otherwise godly man.  We as leaders must not be paralyzed by our potential to make such long-lasting mistakes, but neither should we assume that our obedience in some areas will negate the consequences of disobedience in others.  We must be thoroughly true to God and his standards for us, as we never know whether our poor decisions will outlast our wise ones.  May God give us grace for such consistency.

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Immigrants and Crime: Time for a Sensible Debate

By FRANCIS FUKUYAMA, printed in the Wall Street Journal 26 July 2010

There is a widespread perception of a strong link between immigrants and crime. It is common to hear those who oppose immigration argue that the first act illegal immigrants commit on U.S. soil is to break the law—that is, our immigration laws—and that they are ipso facto criminals who will continue to disregard U.S. laws once in the country. Those making this argument are generally steadfastly opposed to any immigration reform that will provide the 10 million to 12 million illegals already in the country any path to citizenship, on the grounds that such an “amnesty” would reward law-breaking.

The association of immigrants with crime is strengthened by the weekly barrage of news about drug and gang violence in Mexico as the government of Mexican President Felipe Calderón seeks to crack down on that country’s powerful drug mafias. And long before the Mexican drug war, Americans were threatened by Colombian cartels, Salvadoran street gangs, and other criminal groups from Latin America. Moreover, it is perfectly true that the simple fact of being an illegal immigrant induces one to break further laws: One is reluctant to buy mandated auto insurance, pay taxes, or register businesses for fear of deportation.

There is indeed a huge problem of crime originating in Latin America and spilling into the United States. This is almost wholly driven by the enormous demand for drugs from the U.S. There are many things we can and should do to mitigate this problem, but it will persist as long as that demand remains high.

But the problem of gangs and drug violence should not be confounded with the behavior of the vast majority of illegal immigrants to the U.S., who by and large are seeking the same thing that every immigrant to America has wanted since the time of the Mayflower: to better their condition and that of their families. They are not criminals in the sense of people who make a living by breaking the law. They would be happy to live legally, but they come from societies in which legal rules were never quite extended to them. They are therefore better described as “informal” rather than “illegal.”

Understanding this distinction requires knowing something about the social order in Latin America or, for that matter, in many other developing countries. These societies are often characterized by sharp class distinctions between a relatively small, well-educated elite and a much broader and poorer population.

The rule of law exists in places like Mexico, Colombia and El Salvador; the problem is that access to the legal system tends to be a privilege of the well-to-do. The vast majority of illegal immigrants to the U.S. come from poor rural areas, or shantytowns in large cities, where the state—in the form of courts, government agencies and the like—is often absent. Registering a small business, or seeking help from the police, or negotiating a contract requires money, time and political influence that the poor do not possess. In many Latin American countries, as much as 70%-80% of the population lives and works in the informal sector.

The lack of legal access does not make everyone in these regions criminals. It simply means that they get by as best they can through informal institutions they themselves create. The Peruvian economist Hernando de Soto has written extensively about the lack of formal property rights, not just in his own country but throughout the developing world. The poor do not hold legal title to their homes, despite having lived in them for years, because of the insuperable barriers the system throws up to formal registration. So they squat in their homes, constantly insecure and unable to use their property as collateral.

The poor are entrepreneurial and form businesses like restaurants and bus companies, but they are unlicensed and don’t conform to official safety rules. They and everyone else would be much better off if they could be brought into the formal legal system, but it is a dysfunctional political system that prevents that from happening.

What illegal immigrants to the U.S. have done is to recreate the informal system within our borders. The Americans who hire them are often complicit in this system by not providing benefits or helping them avoid taxes through cash payments. The gardeners and maids and busboys who participate in this game, along with their employers, are indeed breaking the law. But they are in a very different category from the tattooed Salvatrucha gang member who lives by extortion and drug-dealing.

A comprehensive immigration reform that provides hardworking illegal immigrants with an ultimate path to citizenship should not be regarded as rewarding criminal behavior. It should be seen as an effort to move people from a dangerous informal system to one characterized by a modern rule of law.

We need, of course, to control much better the total number of people coming into the country, which can ultimately be done only through stronger enforcement of employment rules. If we can better distinguish between illegal and informal in our political discourse, then we can begin to concentrate our resources on going after those in the immigrant population who are genuinely dangerous criminals.

Mr. Fukuyama is a professor of international political economy at Stanford University’s Freeman Spogli Institute for International Studies.

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The Mission of GOD–Jumping to the End

Having come to terms that I could not possibly read all 540 pages of Christopher Wright’s magisterial The Mission of God, I jumped to the epilogue.  Whether or not this may be called “cheating,” I certainly was treated to a phenomenal description of how this massive study impacted the author’s own life.  I quote it here in some length because it is well worth reading.

“Now such an understanding of the mission of God as the very heartbeat of all reality, all creation, all history and all that yet lies ahead of us generates a distinctive worldview that is radically and transformingly God-centered.  And my experience in wrestling with the massive contours of this Bible-sculpted, God-centered, mission-driven vision of reality, has been to find that it turns inside out and upside down some of the common ways in which we are accustomed to thinking about the Christian life and the kinds of questions we are inclined to ask.  This worldview, constituted by putting the mission of God at the very center of all existence, is disturbingly subversive and it uncomfortably relativizes one’s own place in the grand scheme of things.  It is certainly a very healthy corrective to the egocentric obsession of much Western culture–including, sadly, even Western Christian culture.  It constantly forces us to open our eyes to the big picture, rather than shelter in the cozy narcissism of our own small worlds.

  • We ask, ‘Where does God fit into the story of my life?’ when the real question is where does my little life fit into this great story of God’s mission.
  • We want to be driven by a purpose that has been tailored just right for our own individual lives (which is of course infinitely preferable to living aimlessly), when we should be seeing the purpose of all life, including our own, wrapped up in the great mission of God for the whole of creation.
  • We talk about the problem of ‘applying the Bible to our lives,’ which often means modifying the Bible somewhat adjectivally to fit into the assumed ‘reality’ of the life we live ‘in the real world.’  What would it mean to apply our lives to the Bible instead, assuming the Bible to be the reality–the real story–to which we are called to conform ourselves?
  • We wrestle with the questions of how we can ‘make the gospel relevant to the world’ (again, at least that is clearly preferable to treating it as irrelevant).  But in this Story, God is about the business of transforming the world to fit the shape of the gospel.
  • We wonder whether and how the care of creation, for example, might fit into our concept and practice of mission, when this Story challenges us to ask whether our lives, lived on God’s earth and under God’s gaze, are aligned with, or horrendously misaligned with, God’s mission that stretches from creation to cosmic transformation and the arrival of a new heaven and a new earth.
  • We argue about what can legitimately be included in the mission God expects from the church, when we should ask what kind of church God expects for his mission in all its comprehensive fullness.
  • I may wonder what kind of mission God has for me, when I should ask what kind of me God wants for his mission” (533-4).
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