Ownership Culture Quotes

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I am trying to understand what it means to own a thing, especially a wild and living being. To have exclusive rights to its fate? To dispose of it at will? To deny others it’s use? Ownership seems a uniquely human behavior, a social contract validating the desire for purposeless possession and control.
Robin Wall Kimmerer (Gathering Moss: A Natural and Cultural History of Mosses)
Perhaps the most horrifying thing about nonconsensual sex is that, in an instant, it erases you. Your own desires, your safety and well-being, your ownership of the body that may very well have been the only thing you ever felt sure you owned—all of it becomes irrelevant, even nonexistent. You don’t need to be a helpless, innocent child to be changed by that.
Roxane Gay (Not That Bad: Dispatches from Rape Culture)
Leaders should never be satisfied. They must always strive to improve, and they must build that mind-set into the team. They must face the facts through a realistic, brutally honest assessment of themselves and their team’s performance. Identifying weaknesses, good leaders seek to strengthen them and come up with a plan to overcome challenges. The best teams anywhere, like the SEAL Teams, are constantly looking to improve, add capability, and push the standards higher. It starts with the individual and spreads to each of the team members until this becomes the culture, the new standard. The recognition that there are no bad teams, only bad leaders facilitates Extreme Ownership and enables leaders to build high-performance teams that dominate on any battlefield, literal or figurative.
Jocko Willink (Extreme Ownership: How U.S. Navy SEALs Lead and Win)
It is especially important to remember that the ownership of humans is possible too; not in terms of actual slavery, which they are proud to have abolished, but in the sense that, according to which sex and class one belongs to, one may be partially owned by another or others by having to sell one's labour or talents to somebody with the means to buy them. In the case of males, they give themselves most totally when they become soldiers; the personnel in their armed forces are like slaves, with little personal freedom, and under threat of death if they disobey. Females sell their bodies, usually, entering into the legal contract of "marriage" to Intermediates, who then pay them for their sexual favours by-
Iain Banks (The Player of Games (Culture, #2))
What is politics, after all, but the compulsion to preside over property and make other peoples' decisions for them? Liberty, the very opposite of ownership and control, cannot, then, result from political action, either at the polls or the barricades, but rather evolves out of attitude. If it results from anything, it may be levity. If civilization is ever going to be anything but a grandiose pratfall, anything more than a can of deodorizer in the sh*thouse of existence, the people are going to have to concern themselves with magic and poetry. Reality is subjective, and there's an unenlightened tendency in this culture to regard something as 'important' only if it's sober and severe. Your Cheerful Dumb are not so much happy as lobotomized. But your Gloomy Smart are just as ridiculous. When you're unhappy, you get to pay a lot of attention to yourself. And you get to take yourself oh so very seriously. Your truly happy people, which is to say, your people who truly LIKE themselves, they don't think about themselves very much. Your unhappy person resents it when you try to cheer him up, because that means he has to stop dwelling on himself and start paying attention to the universe. Unhappiness is the ultimate form of self-indulgence. Humanity has advanced, when it has advanced, not because it has been sober, responsible, and cautious, but because it has been playful, rebellious, and immature.
Tom Robbins (Jitterbug Perfume)
The difference between a person who appreciates books, even loves them, and a collector is not only degrees of affection, I realized. For the former, the bookshelf is a kind of memoir; there are my childhood books, my college books, my favorite novels, my inexplicable choices. Many matchmaking and social networking websites offer a place for members to list what they're reading for just this reason: books can reveal a lot about a person. This is particularly true of the collector, for whom the bookshelf is a reflection not just of what he has read but profoundly of who he is: 'Ownership is the most intimate relationship that one can have to objects. Not that they can come alive in him; it is he who comes alive in them,' wrote cultural critic Walter Benjamin.
Allison Hoover Bartlett (The Man Who Loved Books Too Much: The True Story of a Thief, a Detective, and a World of Literary Obsession)
TCK builds relationships to all of the cultures, while not having full ownership in any. Although elements from each culture are assimilated into the TCK’s life experience, the sense of belonging is in relationship to others of similar background.
David C. Pollock (Third Culture Kids: Growing Up Among Worlds)
All human populations are in some sense immigrants. All hostility between different cultures in one place has an aspect of the classic immigrant grudge against the next boatload approaching the shore. To defend one’s home and fields and ancestral graves against invasion seems a right. But to claim unique possession – to compound the fact of settlement with the aspect of a landscape into an abstract of eternal and immutable ownership – is a joke.
Neal Ascherson (Black Sea)
It appals us that the West can desire, extract and claim ownership of our ways of knowing, our imagery, the things we create and produce, and then simultaneously reject the people who created and developed those ideas and seek to deny them further opportunities to be creators of their own culture and own nations.
Linda Tuhiwai Smith (Decolonizing Methodologies: Research and Indigenous Peoples)
But I think I cannot own a thing and love it at the same time. Owning diminishes the innate sovereignty of a thing, enriching the possessor and reducing the possessed. -- Barbara Kingsolver writes, 'It's going to take the most selfless kind of love to do right by what we cherish and give it the protection to flourish outside our possessive embrace'.
Robin Wall Kimmerer (Gathering Moss: A Natural and Cultural History of Mosses)
As porn has gone mainstream, ushered two decades ago into middle-class living rooms and dens with VCRs and now available on the Internet, it has devolved into an open fusion of physical abuse and sex, of extreme violence, horrible acts of degradation against women with an increasingly twisted eroticism. Porn has always primarily involved the eroticization of unlimited male power, but today it also involves the expression of male power through the physical abuse, even torture, of women. Porn reflects the endemic cruelty of our society. This is a society that does not blink when the industrial slaughter unleashed by the United States and its allies kills hundreds of civilians in Gaza or hundreds of thousands of innocents in Iraq and Afghanistan. Porn reflects back the cruelty of a culture that tosses its mentally ill on the street, warehouses more than 2 million people in prisons, denies health care to tens of millions of the poor, champions gun ownership over gun control, and trumpets an obnoxious and super patriotic nationalism and rapacious corporate capitalism. The violence, cruelty, and degradation of porn are expressions of a society that has lost the capacity for empathy.
Chris Hedges (Empire of Illusion: The End of Literacy and the Triumph of Spectacle)
A new country seems to follow a pattern. First come the openers, strong and brave and rather childlike. They can take care of themselves in a wilderness, but they are naive and helpless against men, and perhaps that is why they went out in the first place. When the rough edges are worn off the new land, businessmen and lawyers come in to help with the development---to solve problems of ownership, usually by removing the temptations to themselves. And finally comes culture, which is entertainment, relaxation, transport out of the pain of living. And culture can be on any level, and is. The Church and the whorehouse arrived in the Far West simultaneously.
John Steinbeck (East of Eden)
[Olin] formed a culture of student ownership and engagement…students are not consumers but rather are partners in their education.
David Edward Goldberg (A Whole New Engineer: The Coming Revolution in Engineering Education)
In a fast and innovative company, ownership of critical, big-ticket decisions should be dispersed across the workforce at all different levels, not allocated according to hierarchical status.
Reed Hastings (No Rules Rules: Netflix and the Culture of Reinvention)
I take pride in using fountain pens. They represent craftsmanship and a love of writing. Biros, on the other hand, represent the throwaway culture of modern society, which exists on microwave ready-meals and instant coffee.
Fennel Hudson (A Writer's Year: Fennel's Journal No. 3)
The ship told you a guilty system recognises no innocents. I’d say it does. It recognises the innocence of a young child, for example, and you saw how they treated that. In a sense it even recognises the “sanctity” of the body… but only to violate it. Once again, Gurgeh, it all boils down to ownership, possession; about taking and having.
Iain M. Banks (The Player of Games (Culture, #2))
Our experiences of all forms of gender prejudice - from daily sexism to distressing harassment to sexual violence - are part of a continuum that impacts all of us, all the time, shaping ourselves, and our ideas about the world. To include stories of assault and rape within a project documenting everyday experiences of gender imbalance is simply to extend its boundaries to the most extreme manifestations of that prejudice. To see how great the damage can become when the minor, "unimportant" issues are allowed to pass without comment. To prove how the steady drip-drip-drip of sexism and sexualization and objectification is connected to the assumption of ownership and control over women's bodies, and how the background noise of harassment and disrespect connects to the assertion of power that is violence and rape.
Laura Bates (Everyday Sexism)
But it was not merely her choice to be a witness of the dirty work on Tier 1A. It was her role. As a woman she was not expected to wrestle prisoners into stress positions or otherwise overpower them, but rather just by her presence, to amplify their sense of powerlessness. She was there as an instrument of humiliation...The MPs knew very little about their prisoners or the culture they came from, and they understood less. But at Fort Lee, before they deployed, they were given a session of “cultural awareness training,” from which they’d taken away the understanding—constantly reinforced by MI handlers—that Arab men were sexual prudes, with a particular hang-up about being seen naked in public, especially by women. What better way to break an Arab, then, than to strip him, tie him up, and have a "female bystander," as Graner describer Harman, laugh at him? American women were used on the MI block in the same way that Major David DiNenna spoke of dogs—as "force multipliers." Harman understood. She didn’t like being naked in public herself. To the prisoners, being photographed may have seemed an added dash of mortification, but to Harman, taking pictures was a way of deflecting her own humiliation in the transaction—by taking ownership of her position as spectator.
Philip Gourevitch (Standard Operating Procedure)
Wherever Europeans or the descendants of European emigrants live, we see Socialism at work to-day; and in Asia it is the banner round which the antagonists of European civilization gather. If the intellectual dominance of Socialism remains unshaken, then in a short time the whole co-operative system of culture which Europe has built up during thousands of years will be shattered. For a socialist order of society is unrealizable. All efforts to realize Socialism lead only to the destruction of society. Factories, mines, and railways will come to a standstill, towns will be deserted. The population of the industrial territories will die out or migrate elsewhere. The farmer will return to the self-sufficiency of the closed, domestic economy. Without private ownership in the means of production there is, in the long run, no production other than a hand-to-mouth production for one's own needs.
Ludwig von Mises (Socialism: An Economic and Sociological Analysis)
Yes, I hate blown glass art and I happen to live in the blown glass art capital of the world, Seattle, Washington. Being a part of the Seattle artistic community, I often get invited to galleries that are displaying the latest glass sculptures by some amazing new/old/mid-career glass blower. I never go. Abstract art leaves me feeling stupid and bored. Perhaps it’s because I grew up inside a tribal culture, on a reservation where every song and dance had specific ownership, specific meaning, and specific historical context. Moreover, every work of art had use—art as tool: art to heal; art to honor, art to grieve. I think of the Spanish word carnal, defined as, ‘Of the appetites and passions of the body.’ And I think of Gertrude Stein’s line, ‘Rose is a rose is a rose is a rose.’ When asked what that line meant, Stein said, ‘The poet could use the name of the thing and the thing was really there.’ So when I say drum, the drum is really being pounded in this poem; when I say fancydancer, the fancydancer is really spinning inside this poem; when I say Indian singer, that singer is really wailing inside this poem. But when it comes to abstract art—when it comes to studying an organically shaped giant piece of multi-colored glass—I end up thinking, ‘That looks like my kidney. Anybody’s kidney, really. And frankly, there can be no kidney-shaped art more beautiful—more useful and closer to our Creator—than the kidney itself. And beyond that, this glass isn’t funny. There’s no wit here. An organic shape is not inherently artistic. It doesn’t change my mind about the world. It only exists to be admired. And, frankly, if I wanted to only be in admiration of an organic form, I’m going to watch beach volleyball. I’m always going to prefer the curve of a woman’s hip or a man’s shoulder to a piece of glass that has some curves.
Sherman Alexie (Face)
Where is the integrity in telling the team they “must have all this done by this date” when you haven’t asked the team if it is even possible?
Pollyanna Pixton (Agile Culture, The: Leading through Trust and Ownership)
Don't get too lost in consumerism or materialism. As for ownership, the ultimate test of it is were you born with it and can you take it with you when you leave?
Rasheed Ogunlaru
People will always respond differently to the story of a sexually abused third grader than they will that of a young woman who is violated by a friend at a booze-soaked house party. There is a kind of fairness in that, since they are very different stories. Yet, in many ways, they are so intimately intertwined: they both rely on the belief in ownership of the vulnerable body, whether female or child or both. The idea that one violation is vastly worse than the other is probably not so different a rationalization than what goes through a date rapist’s mind. Those who are disgusted at the idea of touching a child may be the exact same that would grope an adult woman in an alleyway or on a crowded subway train—or worse.
Roxane Gay (Not That Bad: Dispatches from Rape Culture)
Managers...give orders, not ownership. Leaders, on the other hand, ask themselves, "How do I get this person to do what I want them to do and make sure they feel good about doing it?
Kristen Hadeed (Permission to Screw Up: How I Learned to Lead by Doing (Almost) Everything Wrong)
This has occurred for complicated reasons. Federal housing policy has actively encouraged homeownership, from Jimmy Carter’s Community Reinvestment Act to George W. Bush’s ownership society.
J.D. Vance (Hillbilly Elegy: A Memoir of a Family and Culture in Crisis)
Many cultural stories worldwide present the domination system as the only human alternative. Fairy tales romanticize the rule of kings and queens over “common people.” Classics such as Homers Illiad and Shakespeare’s kings trilogy romanticize “Heroic violence.” Many religious stories present men’s control, even ownership, of women as normal and moral. These stories came out of the times that oriented much more closely to a “pure” domination system. Along with newer stories that perpetuate these limited beliefs about human nature, they play a major role in how we view our world and how we live in it. But precisely because stories are so important in shaping values, new narratives can help change unhealthy values. Of particular importance are new stories about human nature. We need new narratives that give us a more complete and accurate picture of who we are and who we can be - stories that show that our enormous capacities for consciousness, creativity and caring are integral to human evolution, that these capacities are what make us distinctively human.
Riane Eisler (The Real Wealth of Nations: Creating A Caring Economics)
When I ask Kim what a capitalist is, he tells me it is someone who is from the city. He says the Khmer Rouge government views science, technology, and anything mechanical as evil and therefore must be destroyed. The Angkar says the ownership of cars and electronics such as watches, clocks, and televisions created a deep class division between the rich and the poor. This allowed the urban rich to flaunt their wealth while the rural poor struggled to feed and clothe their families. These devices have been imported from foreign countries and thus are contaminated. Imports are defined as evil because they allowed foreign countries a way to invade Cambodia, not just physically but also culturally. So now these goods are abolished. Only trucks are allowed to operate, to relocate people and carry weapons to silence any voices of dissent against the Angkar.
Loung Ung (First They Killed My Father: A Daughter of Cambodia Remembers)
Ownership shatters ecology. For the land to survive, for us to survive, it must cease to be property. It cannot continue to sustain us for much longer under the weight of such merciless use. We know this. We know the insatiable hunger for profit that drives that use and the dismpowerment that accommodates us. We don't yet know how to make it stop. But where ecology meets culture there is another question. How do we hold in common not only the land, but all the fragile, tenacious rootedness of human beings to the ground of our histories, teh cultural residues of our daily work, the invidual and tribal longings for place? How do we abolish ownership of land and respect people's ties to it? How do we shift the weight of our times from the single-minded nationalist drive for a piece of territory and the increasingly barricaded self-interest of even the marginally privileged towards a rich and multilayered sense of collective heritage? I don't have the answer. But I know that only when we can hold each people's particular memories and connections with land as a common treasure can the knowledge of our place on it be restored.
Aurora Levins Morales
From the vantage point of the colonized, a position from which I write, and choose to privilege, the term ‘research’ is inextricably linked to European imperialism and colonialism. The word itself, ‘research’, is probably one of the dirtiest words in the indigenous world’s vocabulary. When mentioned in many indigenous contexts, it stirs up silence, it conjures up bad memories, it raises a smile that is knowing and distrustful. It is so powerful that indigenous people even write poetry about research. The ways in which scientific research is implicated in the worst excesses of colonialism remains a powerful remembered history for many of the world’s colonized peoples. It is a history that still offends the deepest sense of our humanity. Just knowing that someone measured our ‘faculties’ by filling the skulls of our ancestors with millet seeds and compared the amount of millet seed to the capacity for mental thought offends our sense of who and what we are.1 It galls us that Western researchers and intellectuals can assume to know all that it is possible to know of us, on the basis of their brief encounters with some of us. It appals us that the West can desire, extract and claim ownership of our ways of knowing, our imagery, the things we create and produce, and then simultaneously reject the people who created and developed those ideas and seek to deny them further opportunities to be creators of their own culture and own nations. It angers us when practices linked to the last century, and the centuries before that, are still employed to deny the validity of indigenous peoples’ claim to existence, to land and territories, to the right of self-determination, to the survival of our languages and forms of cultural knowledge, to our natural resources and systems for living within our environments.
Linda Tuhiwai Smith (Decolonizing Methodologies: Research and Indigenous Peoples)
Federal housing policy has actively encouraged homeownership, from Jimmy Carter’s Community Reinvestment Act to George W. Bush’s ownership society. But in the Middletowns of the world, homeownership comes at a steep social cost: As jobs disappear in a given area, declining home values trap people in certain neighborhoods. Even if you’d like to move, you can’t, because the bottom has fallen out of the market—you now owe more than any buyer is willing to pay.
J.D. Vance (Hillbilly Elegy: A Memoir of a Family and Culture in Crisis)
In West African traditions, land belongs to the person who works it. Produce belongs to the person who grows it. Whatever is created belongs to the creators—not to the God that created them, and certainly not to the colonist or slavemaster.
Israel Morrow (Gods of the Flesh: A Skeptic's Journey Through Sex, Politics and Religion)
The belief that children have an intrinsically unsullied spirit, damaged only by culture and society, is derived in no small part from the eighteenth-century Genevan French philosopher Jean-Jacques Rousseau.82 Rousseau was a fervent believer in the corrupting influence of human society and private ownership alike. He claimed that nothing was so gentle and wonderful as man in his pre-civilized state. At precisely the same time, noting his inability as a father, he abandoned five of his children to the tender and fatal mercies of the orphanages of the time.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Texts, books, and discourses really began to have authors (other than mythical, “sacralized” and “sacralizing” figures) to the extent that authors became subject to punishment, that is, to the extent that discourses could be transgressive. In our culture (and doubtless in many others), discourse was not originally a product, a thing, a kind of goods; it was essentially an act _ an act placed in the bipolar field of the sacred and the profane, the licit and the illicit, the religious and the blasphemous. Historically, it was a gesture fraught with risks before becoming goods caught up in a circuit of ownership.
Michel Foucault (What is an Author?)
And it can also be hard to be a part of the oppressed culture, and stand up for your ownership over your cultural art and practices, and know that other people from your culture may disagree with you and give permission for what is sacred to you to be used and changed. However this debate plays out for the individual situations you may find yourself in, know that it cannot end well if it does not start with enough respect for the marginalized culture in question to listen when somebody says "this hurts me." And if that means that your conscience won't allow you to dress as a geisha for Halloween, know that even then, in the grand scheme of things - you are not the victim.
Ijeoma Oluo (So You Want to Talk About Race)
Since tech became a consumer phenomenon, thousands of nontech people have come up with great ideas that use technology. But if their startups outsource their engineering, they almost always fail. Why? It turns out that it’s easy to build an app or a website that meets the specification of some initial idea, but far more difficult to build something that will scale, evolve, handle edge cases gracefully, etc. A great engineer will only invest the time and effort to do all those things, to build a product that will grow with the company, if she has ownership in the company—literally as well as figuratively. Bob Noyce understood that, created the culture to support it, and changed the world.
Ben Horowitz (What You Do Is Who You Are: How to Create Your Business Culture)
Since everyone around you agrees ever since there were people on earth that land is value, or labor is value, or learning is value, or title, degree, necklaces, murex shells, the ownership of slaves. Everyone knows bees sting and ghosts haunt and giving your robes away humiliates your rivals. That the enemies are barbarians. That wise men swim through the rock of the earth; that houses breed filth, airstrips attract airplanes, tornadoes punish, ancestors watch, and you can buy a shorter stay in purgatory. The black rock is holy, or the scroll; or the pangolin is holy, the quetzal is holy, this tree, water, rock, stone, cow, cross, or mountain--and it's all true. The Red Sox. Or nothing at all is holy, as everyone intelligent knows.
Annie Dillard (The Abundance)
His comments are not compliments, or even propositions. They are declarations of ownership. They are threats. They are the intrusive thumb of male privilege and patriarchal violence, reminding me of my place as I move around within public space. They are the put-down, the screw-you, the worthless-slur, the great derision that is a constant, omnipresent reminder that society allows male sexual violence to function commonly as a social norm. It is the constant reminder that I should always be scared. That I am never safe. That someone always wants to hurt me, and that society will always, always turn its face the other way, as seen by the normalcy with which men can publicly deride me with confidence and gusto in their threats.
Alice Minium
In communist parlance, after the socialist transformation of the ownership of the means of production had been completed, a new revolution was required to stamp out once and for all the remnants of bourgeois culture, from private thoughts to private markets. Just as the transition from capitalism to socialism required a revolution, the transition from socialism to communism demanded a revolution too: Mao called it the Cultural Revolution.
Frank Dikötter (The Cultural Revolution: A People's History, 1962-1976)
His interest in India was too acquisitive; he felt he owned it by dint of his own efforts and suffering, and that partial ownership conferred upon him a benevolent proprietorship. Like certain missionaries who combined selflessness and spiritual arrogance, Hedges found himself dissatisfied with both sides, neither of which manifested the pure essence of their cultural selves. The Indians, especially the “Zentoos,” meaning Hindus, were already losing their integrity.
Bharati Mukherjee (The Holder of the World)
The natural person (unregenerate by the Spirit of God) does not think thoughts grounded in God's revealed Word, and poorly taught Christians may not think God's thoughts either. Hence, many of us have succumbed to the thought patterns of the surrounding naturalistic, humanistic culture. If we are going to start agreeing with the God who created this world about His ownership over it, then we will have to begin by discovering His thoughts that are revealed in His Word.
John Bona (The Liberty Book: How Freedom Can & Will Be Won)
Kandiaronk: I have spent six years reflecting on the state of European society and I still can’t think of a single way they act that’s not inhuman, and I genuinely think this can only be the case, as long as you stick to your distinctions of ‘mine’ and ‘thine’. I affirm that what you call money is the devil of devils; the tyrant of the French, the source of all evils; the bane of souls and slaughterhouse of the living. To imagine one can live in the country of money and preserve one’s soul is like imagining one could preserve one’s life at the bottom of a lake. Money is the father of luxury, lasciviousness, intrigues, trickery, lies, betrayal, insincerity, – of all the world’s worst behaviour. Fathers sell their children, husbands their wives, wives betray their husbands, brothers kill each other, friends are false, and all because of money. In the light of all this, tell me that we Wendat are not right in refusing to touch, or so much as to look at silver?
David Graeber (The Dawn of Everything: A New History of Humanity)
In general, the values of our culture require that perspectives remain unintegrated—for once it is integrated, a perspective gives us sensitivity rather than leverage; kinship rather than ownership; responsibility rather than power; and an attentiveness to the present rather than to schemata. Our patrifocal culture warns that such sensitivities are hindrances to our willpower—and we learn our lessons early, so that our resistance to the integration we so desperately need is often too subtle to notice.
Philip Shepherd (New Self, New World: Recovering Our Senses in the Twenty-First Century)
Despite shared language, ethnicity, and culture, alliances nurtured deep, long-standing hostilities toward one another, the original source of which was often unknown. They had always been enemies, and so they remained enemies. Indeed, hostility between alliances defined the natives’ lives. If covered by a glass roof, the valley would’ve been a terrarium of human conflict, an ecosystem fueled by sunshine, river water, pigs, sweet potatoes, and war among neighbors. Their ancestors told them that waging war was a moral obligation and a necessity of life. Men said, “If there is no war, we will die.” War’s permanence was even part of the language. If a man said “our war,” he structured the phrase the same way he’d describe an irrevocable fact. If he spoke of a possession such as “our wood,” he used different parts of speech. The meaning was clear: ownership of wood might change, but wars were forever. When compared with the causes of World War II, the motives underlying native wars were difficult for outsiders to grasp. They didn’t fight for land, wealth, or power. Neither side sought to repel or conquer a foreign people, to protect a way of life, or to change their enemies’ beliefs, which both sides already shared. Neither side considered war a necessary evil, a failure of diplomacy, or an interruption of a desired peace. Peace wasn’t waiting on the far side of war. There was no far side. War moved through different phases in the valley. It ebbed and flowed. But it never ended. A lifetime of war was an inheritance every child could count on.
Mitchell Zuckoff (Lost in Shangri-la)
He believed that all forms of government were spiritually bankrupt, that the only true way to follow Jesus was to be radically self-reliant – off every grid. The energy grid was wasteful and corrupt, and the food grid devalued and destroyed the planet, and the culture at large was full of pain and deceit, and money itself was truly evil, and even the church (or, as he would say, the corporation that calls itself the church) was the most corrupt – contaminated by money and political greed and widespread land ownership. Worst of all, they called themselves holy.
Catherine Lacey (The Answers)
Noticing the disturbing similarity between the rhetoric surrounding "open government" and new public management, government expert Just Longo speculates that the former might be just a Trojan horse for the latter; in our excitement about the immense potential of new technologies to promote openness and transparency, we may have lost sight of the deeply political nature of the uses to which these technologies are put... In India, recent digitization of land records and their subsequent publication online, while nominally an effort to empower the weak, may have actually empowered the rich and powerful. Once the digitized records were available for the whole world to see, some enterprising businessmen discovered that many poor families had no documents to prove ownership of land. In most cases, this was not the result of some nefarious land grab; local culture, with its predominantly oral ways of doing business, pervasive corruption, and poor literacy, partly explains why no such records exist... The point here, as with most open-government schemes, is not that information shouldn't be collected or distributed; rather, it needs to be collected and distributed in full awareness of the social and cultural complexity of the institutional environment in which it is gathered.
Evgeny Morozov
It would no doubt be shocking to reckon the macroeconomic price of all our time spent with the attention merchants, if only to alert us to the drag on our own productivity quotient, the economist’s measure of all our efforts. At bottom, whether we acknowledge it or not, the attention merchants have come to play an important part in setting the course of our lives and consequently the future of the human race, insofar as that future will be nothing more than the running total of our individual mental states. Does that sound like exaggeration? It was William James, the fount of American Pragmatism, who, having lived and died before the flowering of the attention industry, held that our life experience would ultimately amount to whatever we had paid attention to. At stake, then, is something akin to how one’s life is lived. That, if nothing else, ought to compel a greater scrutiny of the countless bargains to which we routinely submit, and, even more important, lead us to consider the necessity, at times, of not dealing at all. If we desire a future that avoids the enslavement of the propaganda state as well as the narcosis of the consumer and celebrity culture, we must first acknowledge the preciousness of our attention and resolve not to part with it as cheaply or unthinkingly as we so often have. And then we must act, individually and collectively, to make our attention our own again, and so reclaim ownership of the very experience of living.
Tim Wu (The Attention Merchants: The Epic Scramble to Get Inside Our Heads)
The cooperative approach has politically progressive roots—the theory is that students take ownership of their education when they learn from one another—but according to elementary school teachers I interviewed at public and private schools in New York, Michigan, and Georgia, it also trains kids to express themselves in the team culture of corporate America. “This style of teaching reflects the business community,” one fifth-grade teacher in a Manhattan public school told me, “where people’s respect for others is based on their verbal abilities, not their originality or insight. You have to be someone who speaks well and calls attention to yourself. It’s an elitism based on something other than merit.” “Today the world of business works in groups, so now the kids do it in school,” a third-grade teacher in Decatur, Georgia, explained.
Susan Cain (Quiet: The Power of Introverts in a World That Can't Stop Talking)
The economic decline of a society without property rights is followed by the loss of other values. It is only when we have a sufficiency of necessaries that we give thought to nonmaterial things, to what is called culture. On the other hand, we find we can do without books, or even moving pictures, when existence is at stake. Even more than that, we who have no right to own certainly have no right to give and charity becomes an empty word; in a socialistic order no one need give thought to an unfortunate neighbor because it is the duty of the government, the only property owner, to take care of him; it might even become a crime to give a "bum" a dime. When the denial of the right of the individual is negated through the denial of ownership, the sense of personal pride, which distinguishes man from beast, must decay from disuse. The income tax is not only a tax; it is an instrument that has the potentiality of destroying a society of humans.
Frank Chodorov (The Income Tax: Root of All Evil)
Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.
Chris Wright (Worker Cooperatives and Revolution: History and Possibilities in the United States)
The most visible feature of self-oriented perfectionism is this hypercompetitive streak fused to a sense of never being good enough. Hypercompetitiveness reflects a paradox because people high in self-oriented perfectionism can recoil from competition due to fear of failure and fear of losing other people's approval. Socially-prescribed perfectionism makes for a hugely pressured life, spent at the whim of everyone else's opinions, trying desperately to be somebody else, somebody perfect. Perfectionism lurks beneath the surface of mental distress. Someone who scores high on perfectionism also scores high on anxiety. The ill-effects of self-oriented perfectionism correlate with anxiety and it predicts increases in depression over time. There are links between other-oriented perfectionism and higher vindictiveness, a grandiose desire for admiration and hostility toward others, as well as lower altruism, compliance with social norms and trust. People with high levels of socially-prescribed perfectionism typically report elevated loneliness, worry about the future, need for approval, poor-quality relationships, rumination and brooding, fears of revealing imperfections to others, self-harm, worse physical health, lower life satisfaction and chronically low self-esteem. Perfectionism makes people extremely insecure, self-conscious and vulnerable to even the smallest hassles. Perfection is man's ultimate illusion. It simply doesn't exist in the universe. If you are a perfectionist, you are guaranteed to be a loser in whatever you do. Socially-prescribed perfectionism has an astonishingly strong link with burnout. What I don't have - or how perfectionism grows in the soil of our manufactured discontent. No matter what the advertisement says, you will go on with your imperfect existence whether you make that purchase or not. And that existence is - can only ever be - enough. Make a promise to be kind to yourself, taking ownership of your imperfections, recognizing your shared humanity and understanding that no matter how hard your culture works to teach you otherwise, no one is perfect and everyone has an imperfect life. Socially-prescribed perfectionism is the emblem of consumer culture. Research shows that roaming outside, especially in new places, contributes to enhanced well-being. Other benefits of getting out there in nature include improved attention, lower stress, better mood, reduced risk of psychiatric disorders and even upticks in empathy and cooperation. Perfection is not necessary to live an active and fulfilling life.
Thomas Curran (The Perfection Trap: Embracing the Power of Good Enough)
■ Poor labor efficiency due to lack of job costing ■ Sales team focus on revenue rather than margin (discounting quotes, making concessions, and so on) ■ A lack of emphasis on service sales (rather than product sales), which were generally more profitable ■ Excessive punch list items requiring follow-up work without the ability to invoice ■ Errors in order entry: finish, fabric, pricing, and so on ■ Installation damage and concealed damage on receipt of product ■ Excessive nonbillable overtime ■ High average collection days ■ Small-tool loss and damage
Brad Hams (Ownership Thinking: How to End Entitlement and Create a Culture of Accountability, Purpose, and Profit)
It is not necessary for district leadership to make a choice between structural and cultural change; both are absolutely necessary. But in many districts, efforts to uniformly implement RTI place a greater emphasis on compliance with paperwork and protocols than on high levels of engagement and ownership among its teachers. RTI is as much a way of thinking as it is a way of doing; it is not a list of tasks to complete, but a dynamic value system of goals that must be embedded in all of the school’s ongoing procedures. This way of thinking places a higher priority on making a shared commitment to every student’s success than on merely implementing programs.
Austin Buffum (Simplifying Response to Intervention: Four Essential Guiding Principles (What Principals Need to Know))
Disciples expect tension! They wake up each day expecting that the Father will lead and guide their day; they have given ownership of all they have back to God, for him to direct. They trust God for supernatural provision; they let faith in God win out over safety, common sense, or worldly wisdom; moreover, their relationship with God is deeply integrated with a community of other believers, and they have many relationships with people in the non-Christian culture. They view Scripture as God’s message to a missional people instead of a series of self-help slogans; they pray out of desperation for the circumstances they find themselves in as they walk in the world instead of simply doing things in isolation; and they view the church as a community of fellow passionaries joyfully gathering to see each other, as opposed to strangers they sing songs with once a week.
Hugh Halter (AND: The Gathered and Scattered Church)
And I can help my students grow by creating a classroom culture in which they have ownership of their learning.
Paul Solarz (Learn Like a PIRATE: Empower Your Students to Collaborate, Lead, and Succeed)
Next would come any archeologist’s worst nightmare: a dispute over ownership. It wouldn’t just be the Pope, the Jews, and the Christians. Oh no. The entire Middle East, the Arab epicenter, would demand the Commandments be given to them. Each religion, each culture, was in its own way iconolatristic. Each was willing to change laws, impose sanctions, reverse promises, and shed blood for possession of certain artifacts. They had proven it many times. Government involvement in any archeological find always signaled trouble. Having a treasure impounded for two years while bureaucrats lazily debated provenance took all the fun out of the job.
Hunt Kingsbury (The Moses Riddle (Thomas McAllister 'Treasure Hunter' Adventure Book 1))
The ownership of slaves became for many immigrants the single most important symbol of their success in the New World, although few of them ever participated in the economy of the large plantation. The small slaveholding culture of the colonial frontier had been largely responsible for the initial expansion of the antebellum South, and that culture persisted. The comments of travelers are confirmed by the census returns and tax records: these people only infrequently became large planters. Furthermore, their ethnicity survived until the last decades of the antebellum
James Oakes (The Ruling Race)
Abraham Maslow, the man who gave us Maslow’s Hierarchy of Needs, once said: “The only happy people I know are the ones who are working well at something they consider important.
Brad Hams (Ownership Thinking: How to End Entitlement and Create a Culture of Accountability, Purpose, and Profit)
I was pleasantly surprised that communication and cultural barriers were not limiting. Everyone from around the world went out of their way to communicate across time zones and language barriers, and never lost focus on winning as the key objective. Sure there was occasional friction and fear of job loss, but we found ways to put these behind us. I give special credit to the key R&D and business leaders in each region for ownership and accountability for making their groups relevant and effective.
Clifford Spiro (R&D is War- and I've Got the Scars to Prove it)
SAS Institute has resisted going public because Jim Goodnight, the CEO, is concerned about the effects of public ownership on its employee-centric, family-oriented culture. So long as he holds all the cards, his workers’ loyalty is probably justified, but only so much as they can be certain that he’ll be in charge forever. Which
Jeffrey Pfeffer (Leadership BS: Fixing Workplaces and Careers One Truth at a Time)
Instead of the defensive obsession with ownership, we should foster an ethos of stewardship: a steward preserves and protects, looking both forward and back, tending to what is not his.
Astra Taylor (The People’s Platform: Taking Back Power and Culture in the Digital Age)
A civilian-based diplomacy supports noncommercial, nonprofit, and publicly-subsidized media to counteract the corporate-controlled, for-profit, private media that dominate political discourse; and works to place media control, ownership, and lobbying at the center of public policy debate.
Nancy Snow (Propaganda, Inc.: Selling America's Culture to the World (Open Media Series))
The privatisation of the symbolic sphere is a strictly relative affair, not least if one thinks of the various Victorian contentions over science and religion, the culture industry, the state regulation of sexuality and the like. Today, one of the most glaring refutations of the case that religion has vanished from public life is known as the United States. Late modernity (or postmodernity, if one prefers) takes some of these symbolic practices back into public ownership.
Terry Eagleton (Culture and the Death of God)
changing our schools must start by building a culture of commitment, empowerment, and site ownership.
Austin Buffum (Simplifying Response to Intervention: Four Essential Guiding Principles (What Principals Need to Know))
Warm, Considering likes to think it is very protective of me.” QiRia drank from his glass. “It is very protective of me. But certain sorts of protection, even care, can shade into a sort of desire for ownership. Certainly into a feeling that what is being protected is an earned exclusivity of access for the protector, not the privacy of the protected.” He looked across at her. His eyes were the colour of the sea, she remembered. Dark now. “Do you understand?
Iain M. Banks (The Hydrogen Sonata (Culture, #10))
We live in a culture where the acknowledgment of wrong or the ownership of risk and failure is paramount to forfeiting the game.
Dan B. Allender (Leading with a Limp: Take Full Advantage of Your Most Powerful Weakness)
Over the past thirty years the orthodox view that the maximisation of shareholder value would lead to the strongest economic performance has come to dominate business theory and practice, in the US and UK in particular.42 But for most of capitalism’s history, and in many other countries, firms have not been organised primarily as vehicles for the short-term profit maximisation of footloose shareholders and the remuneration of their senior executives. Companies in Germany, Scandinavia and Japan, for example, are structured both in company law and corporate culture as institutions accountable to a wider set of stakeholders, including their employees, with long-term production and profitability their primary mission. They are equally capitalist, but their behaviour is different. Firms with this kind of model typically invest more in innovation than their counterparts focused on short-term shareholder value maximisation; their executives are paid smaller multiples of their average employees’ salaries; they tend to retain for investment a greater share of earnings relative to the payment of dividends; and their shares are held on average for longer by their owners. And the evidence suggests that while their short-term profitability may (in some cases) be lower, over the long term they tend to generate stronger growth.43 For public policy, this makes attention to corporate ownership, governance and managerial incentive structures a crucial field for the improvement of economic performance. In short, markets are not idealised abstractions, but concrete and differentiated outcomes arising from different circumstances.
Michael Jacobs (Rethinking Capitalism: Economics and Policy for Sustainable and Inclusive Growth (Political Quarterly Monograph Series))
If you have the best employees on the market and you’ve instituted a culture of open feedback, opening up company secrets increases feelings of ownership and commitment among staff.
Reed Hastings (No Rules Rules: Netflix and the Culture of Reinvention)
big red flag in many workplace cultures is a sense of entitlement. We always sought low maintenance, low drama personalities. We valued traits such as strong task ownership, a sense of urgency, and a “no excuses” mentality. People who get things done rather than explain why they can't. This personality type lines up with our obsession with hiring drivers rather than passengers, as we saw in an earlier chapter.
Frank Slootman (Amp It Up: Leading for Hypergrowth by Raising Expectations, Increasing Urgency, and Elevating Intensity)
I am trying to understand what it means to own a thing, especially a wild and living being. To have exclusive rights to its fate? To dispose of it at will? To deny others its use? Ownership seems a uniquely human behaviour, a social contract validating the desire for purposeless possession and control.
Robin Wall Kimmerer (Gathering Moss: A Natural and Cultural History of Mosses)
consistent with their culture and context. Localizing the principle is an incredibly powerful technique to create ownership, pride, and sticky customer (and employee) experiences. It’s not easy for your competitors to mimic because they can’t just copy a best practice—it requires careful leadership work to align the principles with your strategic goals and then the local creativity from empowered team members to Practice the Principle in ways that are relevant and make sense.
Karin Hurt (Courageous Cultures: How to Build Teams of Micro-Innovators, Problem Solvers, and Customer Advocates)
In my discipline, we affectionately refer to this sort of box (culture) as a zeitgeist, which literally translates to 'time ghost.' Unfortunately for any of you expecting spooky surprises, a zeitgeist doesn't refer to a literal ghost but is better understood as the 'spirit of the age,' although even this doesn't quite pin down its meaning. Think of any stereotype of any decade in the last century-from the Roaring Twenties, Flower Power of the sixties-any of these could certainly be said to illustrate the zeitgeist of that era. But zeitgeists can also be more specific than this, and its the SSDC that ends up developing a decent portion our zeitgeists, the sorts of zeitgeists that can be doubly hard to see outside of because they define more than just lifestyle practices. They define everything we think we know about our collective identities and our collective realities. Of relevance here is the zeitgeist of 'I know best about my body.' It's a lesson we teach people from almost before they can talk: 'You know your body,' 'Listen to your body,' and so forth. And while these are great truisms to teach our children about consent and empowerment as they grow older, they do come with blinders as they become our culture's zeitgeist. How can we really expect people to do a 180 on this logic all of a sudden in 2021?...It would be more productive of us to ask the broad cultural reasons that people resist such mandates, rather than scolding individuals for not conforming. Only then, I think, can we slowly begin to change our collective zeitgeists to those that encourage ownership and empowerment of our own bodies and also add in a healthy dose of 'Sometimes the body is silent' or 'Trust one's own body in collaboration with trusted experts' or something of the like. Ironically enough, the very denial of any shared realities that I mentioned in Lesson 20 is its own zeitgeist that has been gaining momentum for the last five years or so. I worry that this only allows the virus-or any other pathogen in our future-a foothold. Our divisions are their smorgasbord. How can we plan and strategize if we can't agree that we need to plan or strategize to begin with? This is one of the biggest hurdles we'll need to overcome to ensure humanity's long-term survival. It's possibly one of the most terrifying threats to humanity that I've seen in my lifetime-for if our only shared belief is that there is not shared beliefs, where do we go from there?
Kari Nixon (Quarantine Life from Cholera to COVID-19: What Pandemics Teach Us About Parenting, Work, Life, and Communities from the 1700s to Today)
Africans began life in the Americas as subjects profoundly shaped by their Atlantic experience, and the communities they created in the Americas were organized around solutions to the specific problems they faced. The cultures they produced do not reflect the simple transfer and continuation of Africa in the Americas but rather reflect the elaboration of specific cultural content and its transformation to meet the particular needs of slave life in the Atlantic system: their need to reassert some kind of healthy relationship to ancestors; to manage death; to produce social networks, communities, and relations of kinship; to address the imbalance of power between black and white; to stake a claim to their bodies to counter the plantation economy’s claim to ownership. In this sense, the cultural practices of diasporic Africa could have meaning only outside Africa. Shared Atlantic experience and memory served as a touchstone for new cultural practices that emerged in the New World diaspora. Only through the capacity and willingness to invent and experiment—to grow and change the cultural tools carried in memory and create new ones to meet the demands of this new world—could Africans hope to remain recognizable to themselves as human beings in a system that held so much of their humanity in callous and calculated disregard. African immigrants retained that foothold in ways determined by the varied circumstances of their slavery: the immigrant slave might adapt a remembered ritual practice to new applications in American slavery or explore and perhaps ultimately adopt an entirely novel practice. The means were extraordinarily diverse because of the great variety of settings and conditions in which the colonial economies of the Americas enslaved human beings. The continuity Africans needed was not the static, ossifying connection of conformity of practice—doing things in the present as they had been done in the past, even when the context of past cultural forms no longer corresponded to the needs and circumstances of the present. Rather, the connection Africans needed was a narrative continuity between past and present—an epistemological means of connecting the dots between there and here, then and now, to craft a coherent story out of incoherent experience.
Stephanie E. Smallwood (Saltwater Slavery: A Middle Passage from Africa to American Diaspora)
Businesses that get involved in the creation of the metaverse early will have a distinctive early-adopter advantage, allowing them to have more ownership of the metaverse's total available market and culture as it becomes mainstream.
Cathy Hackl (Navigating the Metaverse: A Guide to Limitless Possibilities in a Web 3.0 World)
Accountability and cancellation are not the same thing. ... Cancel culture does not leave space for people to make mistakes, disagree, change, and transform their behavior. It simply asks that they be canceled, as if they never existed. While canceling someone may feel good or may feel like a form of justice, it leaves us with an uncompassionate world where change can never happen. ... Accountability is not about blame, shame, or punishment, toward ourselves or others. It's about taking ownership of and responsibility for our actions and the impact of our actions and asking others to do the same for themselves too. ... Cancel culture cancels the person. Accountability culture asks the person to be accountable for their behaviors.
Layla F. Saad (Me and White Supremacy: Combat Racism, Change the World, and Become a Good Ancestor)
Cancel culture uses bullying and personal attacks as a way to find justice. Accountability culture uses ownership and compassion as a way to find justice. It's not just that cancel culture is about being "mean" and accountability culture is about being "nice." Rather, it's that cancel culture asks us to treat each other as disposable, whereas accountability culture asks us to treat each other as redeemable. We do not need to practice antiracism by throwing ourselves or each other away. We can practice antiracism by calling out/in the harmful behaviors and then throwing ourselves and each other a life raft to find our way back to doing better.
Layla F. Saad (Me and White Supremacy: Combat Racism, Change the World, and Become a Good Ancestor)
To fill this gap in the capital market, Davis and Rock set themselves up as a limited partnership, the same legal structure that had been used by a short-lived rival called Draper, Gaither & Anderson.[18] Rather than identifying startups and then seeking out corporate investors, they began by raising a fund that would render corporate investors unnecessary. As the two active, or “general,” partners, Davis and Rock each seeded the fund with $100,000 of their own capital. Then, ignoring the easy loans to be had from the fashionable SBIC structure, they raised just under $3.2 million from some thirty “limited” partners—rich individuals who served as passive investors.[19] The beauty of this size and structure was that the Davis & Rock partnership now had a war chest seven and a half times larger than an SBIC, and with it the ammunition to supply companies with enough capital to grow aggressively. At the same time, by keeping the number of passive investors under the legal threshold of one hundred, the partnership flew under the regulatory radar, avoiding the restrictions that ensnared the SBICs and Doriot’s ARD.[20] Sidestepping yet another weakness to be found in their competitors, Davis and Rock promised at the outset to liquidate their fund after seven years. The general partners had their own money in the fund, and thus a healthy incentive to invest with caution. At the same time, they could deploy the outside partners’ capital for a limited time only. Their caution would be balanced with deliberate aggression. Indeed, everything about the fund’s design was calculated to support an intelligent but forceful growth mentality. Unlike the SBICs, Davis & Rock raised money purely in the form of equity, not debt. The equity providers—that is, the outside limited partners—knew not to expect dividends, so Davis and Rock were free to invest in ambitious startups that used every dollar of capital to expand their business.[21] As general partners, Davis and Rock were personally incentivized to prioritize expansion: they took their compensation in the form of a 20 percent share of the fund’s capital appreciation. Meanwhile, Rock was at pains to extend this equity mentality to the employees of his portfolio companies. Having witnessed the effect of employee share ownership on the early culture of Fairchild, he believed in awarding managers, scientists, and salesmen with stock and stock options. In sum, everybody in the Davis & Rock orbit—the limited partners, the general partners, the entrepreneurs, their key employees—was compensated in the form of equity.
Sebastian Mallaby (The Power Law: Venture Capital and the Making of the New Future)
This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.
Tomislav Milinović
But just as my assistant platoon commander had to be ready to lead, in this situation I had to be ready to follow. The goal of all leaders should be to work themselves out of a job. You never quite get there, but by putting junior leaders and frontline troops in charge, our SEAL platoon and task unit were far more effective. It created a culture of leaders at every level of the team. Trying to navigate between leadership and followership was an example of the Dichotomy of Leadership, the balance that every leader must find between two opposing forces in leadership. Ready to lead, but also knowing when to follow.
Jocko Willink (The Dichotomy of Leadership: Balancing the Challenges of Extreme Ownership to Lead and Win)
What kind of culture and environment engenders this kind of ownership in someone who is on the bottom realm of the pay scale?
Michele Hunt (DreamMakers: Innovating for the Greater Good)
At the same time, it is hard to miss the element of ownership: these people were acting as though God was so exclusively the property of ancestral Jews that Gentiles could not get a look in. From Paul’s perspective, this entailed a profoundly mistaken and even perverse reading of the Old Testament, and a sadly tribal vision of a domesticated God. Of course, their error is often repeated today, with less justification, by those who so tie their culture to their understanding of Christian religion that the Bible itself becomes domesticated and the missionary impulse frozen.
D.A. Carson (For the Love of God: A Daily Companion for Discovering the Riches of God's Word)
Capitalism sells you “happiness”. It wants to convert you into “happiness machines”. It also sells you anxiety. If you don’t buy what they are selling, you will ipso facto be unhappy, they claim. Capitalism is all about the Engineering of Consent. You are seduced into submitting to capitalist hegemony, to accepting cultural capitalism. You have an entirely false consciousness manufactured for you by capitalism, to serve capitalist interests, which are always those of the elite 1% that run the capitalist world. Wake up!
Joe Dixon (The Ownership Wars: Who Owns You?)
Capitalism needs an enemy. If a real one doesn’t exist, it simply creates one … “Marxism.” Since there is no political and economic Marxism in America, the American right have invented cultural Marxism to perform the role of ultimate “other”, the thing to be hated, feared and resisted. What they call cultural Marxism is in fact what sane people call liberal cultural capitalism, i.e. the culture associated with liberal capitalists rather than conservative capitalists. Of course, in the demented minds of the far right, liberalism is Marxism, which is why Barack Obama was routinely branded a Marxist by the far right, despite never espousing a Marxist sentiment in his entire life. Liberal views, multiculturalism, and political correctness are not Marxist. They are liberal. Why would anyone call them Marxist except to demonize them? No honest person would ever refer to them as anything other than liberal, but since when have the American far right ever been honest? Their game is always the same: to generate maximum hatred of anything that is not conservative, libertarian, Confederate, racist, white Supremacist, and Nazi. Marxism is quintessentially about class struggle, about the workers versus the owners, and the aim of producing a classless society where the people are fully in charge of their own lives, and are never the slaves of the masters. Liberalism, by contrast, does not focus on class struggle but on values, identities and “rights”, especially of minorities. Right wingers have confused liberal capitalism with Marxism. Of course, they have done this deliberately to demonize liberal capitalism in order to convert all capitalists to conservative capitalism. They only want to see conservative (right wing) capitalism, or libertarian (far right) capitalism. Everything else is to be routinely denounced as “Marxist.” It’s just the good old McCarthyite tactic – tried and tested over the decades – that right wingers love so much.
Joe Dixon (The Ownership Wars: Who Owns You?)
Beware of the dogs in the corporate woods waiting to fleece you. Don't let them take ownership of what is rightfully yours.
Charles D. McCarrick (Lessons My Brothers Taught Me: How to Transform Your Personal Qualities Into A Successful Business)
CREATE A MERITOCRATIC OWNERSHIP CULTURE WITH ALIGNED INCENTIVES. The founders built a consistent culture that gave people the opportunity to share in the rewards of the big dream. The culture valued performance, not status; achievement, not age; contribution, not position; talent, not credentials. By mixing these three ingredients – Dream + People + Culture – into a powerful concoction, they created a recipe for sustained success. The culture rewarded performance; if you could make a significant contribution, and deliver results, within the boundaries of the culture, you would do well; if you had the best credentials in the world, but could not deliver exceptional performance, you would be spit out. The three partners believed that the very best people crave meritocracy, and mediocre people fear it.
Cristiane Correa (Dream Big)
As someone of the global majority, you're specifically vulnerable to this [materialism] cultural legacy burden if you've grown up in poverty...If you're like me, you might find yourself seeking out the instant gratification of things, or ownership of possessions in excess, to try to soothe your painful memories of not having enough.
Natalie Y. Gutiérrez, LMFT (The Pain We Carry: Healing from Complex PTSD for People of Color (The Social Justice Handbook Series))
One of my hopes in writing this book is that anyone reading it starts thinking of themselves as a founder. Maybe not of an entire company, but the founder of a team, a family, a culture. The fundamental lesson from Google’s experience is that you must first choose whether you want to be a founder or an employee. It’s not a question of literal ownership. It’s a question of attitude.
Laszlo Bock (Work Rules!: Insights from Inside Google That Will Transform How You Live and Lead)
Here are the ominous parallels. Our universities are strongholds of German philosophy disseminating every key idea of the post-Kantian axis, down by now to old-world racism and romanticist technology-hatred. Our culture is modernism worn-out but recycled, with heavy infusions of such Weimarian blends as astrology and Marx, or Freud and Dada, or “humanitarianism” and horror-worship, along with five decades of corruption built on this kind of base. Our youth activists, those reared on the latest viewpoints at the best universities, are the pre-Hitler youth movement resurrected (this time mostly on the political left and addicted to drugs). Our political parties are the Weimar coalition over again, offering the same pressure-group pragmatism, and the same kind of contradiction between their Enlightenment antecedents and their statist commitments. The liberals, more anti-ideological than the moderate German left, have given up even talking about long-range plans and demand more controls as a matter of routine, on a purely ad hoc basis. The conservatives, much less confident than the nationalist German right, are conniving at this routine and apologizing for the remnants of their own tradition, capitalism (because of its clash with the altruist ethics)—while demanding government intervention in or control over the realms of morality, religion, sex, literature, education, science. Each of these groups, observing the authoritarian element in the other, accuses it of Fascist tendencies; the charge is true on both sides. Each group, like its Weimar counterpart, is contributing to the same result: the atmosphere of chronic crisis, and the kinds of controls, inherent in an advanced mixed economy. The result of this result, as in Germany, is the growth of national bewilderment or despair, and of the governmental apparatus necessary for dictatorship. In America, the idea of public ownership of the means of production is a dead issue. Our intellectual and political leaders are content to retain the forms of private property, with public control over its use and disposal. This means: in regard to economic issues, the country’s leadership is working to achieve not the communist version of dictatorship, but the Nazi version. Throughout its history, in every important cultural and political area, the United States, thanks to its distinctive base, always lagged behind the destructive trends of Germany and of the rest of the modern world. We are catching up now. We are still the freest country on earth. There is no totalitarian (or even openly socialist) party of any size here, no avowed candidate for the office of Führer, no economic or political catastrophe sufficient to make such a party or man possible—so far—and few zealots of collectivism left to urge an ever faster pursuit of national suicide. We are drifting to the future, not moving purposefully. But we are drifting as Germany moved, in the same direction, for the same kind of reason.
Leonard Peikoff (Ominous Parallels)
The third and perhaps most important output of a market is the cultural change the new market triggers and reinforces. In addition to democratizing products and services so that many more people in society have access, market-creating innovations also democratize the benefits of successful new markets that are created. These benefits aren’t limited to just jobs, but also ownership opportunities that are often offered to investors and employees. When many people in a region understand that they can begin to solve many of their problems (fend for themselves and their families and gain status and dignity in society) in a productive manner—that is, by participating in the new market as investors, producers, or consumers—they are more likely to change the way they think about their society. This is one of the ways new markets begin to change a society’s culture, which can make all the difference for a country looking to prosper.
Clayton M. Christensen (The Prosperity Paradox: How Innovation Can Lift Nations Out of Poverty)
In pregnancy, developing babies are of the utmost importance, yes. But so are mothers. There are no babies without us. Without being allowed our autonomy–ownership of who we are, messiness, flaws, contradictions, and all–we can begin to fade into the background, a shadow to ourselves and our future children.
Angela Garbes (Like a Mother: A Feminist Journey Through the Science and Culture of Pregnancy)
But I tried to temper that confidence by instilling a culture within our task unit to never be satisfied; we pushed ourselves harder to continuously improve our performance.
Jocko Willink (Extreme Ownership)
Giving employees more freedom led them to take more ownership and behave more responsibly. That’s when Patty and I coined the term “Freedom and Responsibility.” It’s not just that you need to have them both; it’s that one leads to the other. It began to dawn on me. Freedom is not the opposite of accountability, as I’d previously considered. Instead, it is a path toward it.
Reed Hastings (No Rules Rules: Netflix and the Culture of Reinvention)
In no society have women constricted men within the domestic compound or regularly battered or raped men. In no known culture, no matter how high a woman's status, have women as a caste locked up husbands, limited their bodily freedom, or denied them a voice in group decision. Men in matrilinies do not suffer as women do in patrilinies. Matrilineality is rooted in the bond between mother and child; patrilineality is rooted in dubious assertions of ownership of women and children.
Marilyn French (From Eve to Dawn: A History of Women in the World, Vol. 1)
Mistakes should be a learning experience for all. If people become afraid of pointing out their own mistakes because they will feel humiliated in front of their peers, it’s human nature for them to do whatever they can to hide those mistakes in future meetings. Variances that get glossed over are lost learning opportunities for everybody. To prevent this, mistakes should be acknowledged as a chance to take ownership, understand the root cause, and learn from the experience. Some tension is unavoidable and appropriate, but we think it’s better to establish a culture where it’s not just okay, it’s actually encouraged to openly discuss mistakes.
Colin Bryar (Working Backwards: Insights, Stories, and Secrets from Inside Amazon)
We opened this information up to build feelings of trust and ownership in our employees, in the hope of getting the same reaction from the workforce as Jack Stack did. And it worked. I closed that umbrella, and no one complained. Since then all financial results, as well as just about any information that Netflix competitors would love to get their hands on, has been available to all of our employees. Most notable is the four-page “Strategy Bets” document on the home page of the company’s intranet.
Reed Hastings (No Rules Rules: Netflix and the Culture of Reinvention)
For our employees, transparency has become the biggest symbol of how much we trust them to act responsibly. The trust we demonstrate in them in turn generates feelings of ownership, commitment, and responsibility
Reed Hastings (No Rules Rules: Netflix and the Culture of Reinvention)
When I looked around the industry, it was the ownership structure that caused firms to fall apart over time. New employees didn’t share in prior fund successes, and when different funds performed differently, it became inevitable that the financial returns were shared unevenly. Without a strong culture, this contributed to the destruction of many investment firms.
Ken Hersh (The Fastest Tortoise: Winning in Industries I Knew Nothing About—A Life Spent Figuring It Out)
About the Bacharach Leadership Group: Training for Pragmatic Leadership™ “Vision without execution is hallucination.”—Thomas Edison The litmus test of pragmatic leadership is results. The Bacharach Leadership Group (BLG) focuses on the skills necessary to lead and move agendas. Whether in corporations, nonprofits, universities, or entrepreneurial start-ups, BLG instructors train leaders in the core competencies necessary to execute change and innovation. At all levels of the organization, leaders must master ideation skills for innovation, political skills for moving change, negotiation skills for building support, coaching skills for engagement, and team leadership skills for going the distance. The BLG approach: 1. ASSESSMENT BLG will assess your organizational challenges and leadership needs. 2. ALIGNMENT BLG will align its training solutions with your organization’s challenges and culture. 3. TRAINING BLG training includes options for mixed-modality delivery, interactive activities, and collaboration with an emphasis on application. 4. OWNERSHIP BLG provides continuous follow-up, access to the exclusive BLG mobile apps library, and coaching. Whether delivering a complete leadership academy or a specific program or workshop, BLG will partner with you to get the results you need. To keep up to date with the BLG perspective, visit blg-lead.com or contact us at info@blg-lead.com.
Samuel B. Bacharach (The Agenda Mover: When Your Good Idea Is Not Enough (The Pragmatic Leadership Series))
Stephen Mitchell remarks that one of the bitter paradoxes of love is that our desperate efforts to render it secure destroy the very passion on which it is premised; when we seek to minimize the risks of love and guarantee the safety of our relationship, we by definition under- mine “the preconditions of desire, which requires robust imagination to breathe and thrive.” What is more, we tend to try to reduce the treat of love by aspiring to possess the beloved other even when we know full well that the possibility of losing the other is an inherent component of eros. In the previous chapter, I analyzed the manner in which fantasies limit our existential options by making our lives seem more coherent and predictable than they actually are. Along similar lines, Mitchell suggests that our fantasies of having “ownership” over the other—as well as the related idea that we can take steps to protect the future of the relationship against the tug of the unanticipated—in the long run slay passion, for it is only insofar as the other is not possessed, that the other retains an independent identity and existential space, that it remains of interest to us. Our endeavor to secure what is, by its very nature, insecure therefore suffocates the very thing that we are attempting to preserve.
Mari Ruti (A World of Fragile Things: Psychoanalysis and the Art of Living (SUNY Series in Psychoanalysis and Culture (Hardcover)))
In evaluating culture, we tend to overemphasize originality: when and where something was first invented. Claims of origin are often used to prop up dubious claims of superiority and ownership. Such claims conveniently forget that everything comes from somewhere, is dug up, borrowed, moved, purchased, stolen, recorded, copied, and often misunderstood. What matters much more than where something originally comes from is what we do with it. Culture is a huge recycling project, and we are simply the intermediaries that preserve its vestiges for yet another use. Nobody owns culture; we merely pass it down to the next generation
Martin Puchner (Culture: The surprising connections and influences between civilisations.)
The ship told you a guilty system recognizes no innocents. I’d say it does. It recognizes the innocence of a young child, for example, and you saw how they treated that. In a sense it even recognizes the ‘sanctity’ of the body… but only to violate it. Once again, Gurgeh, it all boils down to ownership, possession; about taking and having.
Iain M. Banks (The Player of Games (Culture, #2))