Systemic Leadership Quotes

If you want to rebel, rebel from inside the system.That's much more powerful than rebelling outside the system.

It is not until you change your identity to match your life blueprint that you will understand why everything in the past never worked.

Come forward as servants of Islam, organize the people economically, socially, educationally and politically and I am sure that you will be a power that will be accepted by everybody.

A system is corrupt when it is strictly profit-driven, not driven to serve the best interests of its people.

Diversity of character is due to the unequal time given to values. Only through each other will we see the importance of the qualities we lack and our unfinished soul's potential.

The best way to protect an asset is with systems that self organize and self execute behaviors which function as protective to the asset.

Instead of waiting for a leader you can believe in, try this: Become a leader you can believe in.

A good business adds value not only to individual people, but also to systems and networks of people. A good business has a multiplicative value effect.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

You can’t sell it outside if you can’t sell it inside.

Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies.

Teachers and students (leadership and people), co-intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re-creating that knowledge. As they attain this knowledge of reality through common reflection and action, they discover themselves as its permanent re-creators.

A system is corrupt when it is strictly profit-driven, not driven to serve the best interests of its people, but those of multinational corporations.

The purpose of leadership is to change the world around you in the name of your values, so you can live those values more fully.

I say, 'Get me some poets as managers.' Poets are our original systems thinkers. They contemplate the world in which we live and feel obligated to interpret, and give expression to it in a way that makes the reader understand how that world runs. Poets, those unheralded systems thinkers, are our true digital thinkers. It is from their midst that I believe we will draw tomorrow's new business leaders." --Sidney Harman, CEO Multimillionaire of a stereo components company

Ojas chakra is a micro-environment of spiritual energy and leadership. The network consists of mahapadma chakras, two padma chakras and the subtle connection of the third eye.

Management makes a system work. It helps you do what you know how to do. Leadership builds systems or transforms old ones.

When you’re a manager, you work for your company. When you’re a leader, your company works for you.

Work/life balance is not about escaping work. It’s about living exactly the way you want to when you’re at work.

Profitability. Growth. Quality. Exceeding customer expectations. These are not examples of values. These are examples of corporate strategies being sold to you as values.

The first step to solving any problem is to accept one’s own accountability for creating it.

True leaders live their values everywhere, not just in the workplace.

What first separates a leader from a normal human being? A leader knows who they are as a human being.

A nation is not defined by its borders or the boundaries of its land mass Rather, a nation is defined by adverse people who have been unified by a cause and a value system and who are committed to a vision for the type of society they wish to live in and give to the future generations to come.

Democracy today, especially in the English-speaking world, is a political system that specialises in positioning inadequate, unqualified and dubious types in leadership positions.

Education should not be a competition resulting in winners and losers. Education should be a competition against ignorance, and all should be encouraged to win.

The person with strong Indu chakra develop an extraordinary power of attraction, leadership, and decisiveness.

Myth 2: Leadership is about individuals. In fact, leadership is a distributed or collective capacity in a system, not just something that individuals do. Leadership is about the capacity of the whole system to sense and actualize the future that wants to emerge.

Business leaders a hundred years ago thought about business with a very mechanical way of thinking. But today and going forward, business leaders need to think about business with a biological and energetic way of thinking; thinking of business in terms of living systems.

Successful people do daily what unsuccessful people do occasionally. They practice daily disciplines. They implement systems for their personal growth. They make it a habit to maintain a positive attitude. At

Positive emotions are mark of human intelligence. Modern artificial intelligence systems are more focusing on incorporating higher human traits like self awareness, self control, social skills, leadership, collaboration and empathy in machine.

The first step out of the gate has to be knowing where you want to end up. What do you really want from your company?

Now I understand. Average leaders have quotes. Good leaders have a plan. Exceptional leaders have a system.

When rewards come from an external source instead of an internal source, they’re unreliable, which means they’re dangerous if you grow to depend on them.

Thatcher once said that if she were a visitor from Mars required to create a constitutional system, "I would set up ... a hereditary monarchy, wonderfully trained, in duty and in leadership which understands example, which is always there, which is above politics, for which the whole nation has an affection and which is a symbol of patriotism.

I realize that what happened in Bosnia could happen anywhere in the world, particularly in places that are diverse and have a history of conflict. It only takes bad leadership for a country to go up in flames, for people of different ethnicity, color, or religion to kill each other as if they had nothing in common whatsoever. Having a democratic constitution, laws that secure human rights, police that maintain order, a judicial system, and freedom of speech don't ultimately guarantee long lasting peace. If greedy or bloodthirsty leaders come to power, it can all go down. It happened to us. It can happen to you.

With managing a business, you need to Invest in good software and or good data mining systems. Run your numbers routinely. Take a look at your revenues - when is the money typically coming in, from where, can you identify any patterns in your revenues? Then take a look at your expenses - analyze the numbers and identify patterns. Why? Because Identifying patterns and extracting actionable items from your revenue and expense data will result in the clarity you need to make good business decisions.

The art of questioning is to ignite innovative thinking; the science of questioning is to frame system thinking, with the progressive pursuit of better solutions.

If education were the same as information, the encyclopedias would be the greatest sages in the world.

Values are deeply held personal beliefs that form your own priority code for living.

Values are the individual biases that allow you to decide which actions are true for you alone.

The worst thing in your own development as a leader is not to do it wrong. It’s to do it for the wrong reasons.

Equality does not see colour, therefore, contributes to privilege. Equity sees colour, recognises systemic forms of racism and actively provided resources to level the playing field

The word fascism is not a word of abuse any more than the word capitalism is. It is a concept denoting a very definite kind of mass leadership and mass influence: authoritarian, one-party system, hence totalitarian, a system in which power takes priority over objective interests, and facts are distorted for political purposes. Hence, there are "fascist Jews," just as there are "fascist Democrats.

Why have the writings of the prophets endured? Because they fearlessly speak truth to power. They call out the injustice and oppression of the system gone wrong. They hold those in leadership accountable for the decisions they make.

It’s impossible for a company to get what it wants most if managers have to make a choice between their own values and company priorities.

A manager’s emotional commitment is the ultimate trigger for their discretionary effort, worth more than financial, intellectual & physical commitment combined.

The myth of management is that your personal values are irrelevant or inappropriate at work.

An individual school can handle a resident idiot from time to time, but an entire school system is only as good as its weakest leader.

Customer service has everything to do with consistency, systems, training, and the habits you and your team create.

This is not education my friend. It is a process of manufacturing computation devices that look like Homo sapiens, and thereby falsely labeled as Education.

Success means: I want to know the work I do means something to somebody and helps make the world, if not a Better place, not a worse one.

Success for Managers means: I want to be in healthy relationships. I want a real connection with people I spend so much time with.

Your values are your essence: an undistorted mirror showing you at your pure, attractive best.

Careful now: even a financially rewarding, intellectually stimulating work environment isn’t the same as living your own values.

Being relevant to your customers only when you’re trying to sell something means choosing to be irrelevant to them for the rest of the time.

The male-dominated systems know they cannot maintain their current power structures if and when the woman is restored to her natural and powerful state as a great leader and co-creator.

Good management has a lot to do with incentives and decentives. It's about making sure the company has systems in place that incentivize desired behaviors and decentivize undesirable behavior.

A company can’t buy true emotional commitment from managers no matter how much it’s willing to spend; this is something too valuable to have a price tag. And yet a company can’t afford not to have it.

Our system of government is based on our religion, and is what our people want. Should they seek alternatives, were are ready to listen to them. We are all in the same boat, and they are both captain and crew.

Our schools will not improve if we continue to focus only on reading and mathematics while ignoring the other studies that are essential elements of a good education. Schools that expect nothing more of their students than mastery of basic skills will not produce graduates who are ready for college or the modern workplace. *** Our schools will not improve if we value only what tests measure. The tests we have now provide useful information about students' progress in reading and mathematics, but they cannot measure what matters most in education....What is tested may ultimately be less important that what is untested... *** Our schools will not improve if we continue to close neighborhood schools in the name of reform. Neighborhood schools are often the anchors of their communities, a steady presence that helps to cement the bond of community among neighbors. *** Our schools cannot improve if charter schools siphon away the most motivated students and their families in the poorest communities from the regular public schools. *** Our schools will not improve if we continue to drive away experienced principals and replace them with neophytes who have taken a leadership training course but have little or no experience as teachers. *** Our schools cannot be improved if we ignore the disadvantages associated with poverty that affect children's ability to learn. Children who have grown up in poverty need extra resources, including preschool and medical care.

We imagine that our theological/conceptual systems are the means by which we know God as God is. I truly believe that such postures and perspectives put us in danger of conceptual idolatry, worshiping our ideas of and frameworks for God.

Any complex system that has a repeating signal, pattern, beat or rhythm will always synchronize to the strongest and most powerful ‘pendulum’ or beat.

The 21 leadership chakras in the human body are like tuning forks; they influence others. Leadership is creating resonance and melody in them.

Build systems for the business to come, not the business you have.

To foster a solution mindset, tell employees that you are not interested in who or what caused the problem. You are only interested in hearing how we plan to go beyond the problem.

Companies should be the best possible place to practice fulfillment, to live out values and to realize deep connectivity and purpose.

When you don’t know what true for you, everyone else has unusual influence.

This is your one and only precious life. Somebody’s going to decide how it’s going to be lived and that person had better be you.

Most leadership writing today advises us on how to prosper within the system. I believe real leadership is about transforming the system.

What is assertive in a man can appear abrasive in a woman, and female leaders risk appearing too feminine or not feminine enough.

It's naivety to think that we can just change someone's lifetime belief system using some casual conversations. It cannot happen!

Leadership is therefore defined as the ability to influence those whom we do not control.

Average leaders have quotes. Good leaders have a plan. Exceptional leaders have a system.

Management of a system, cooperation between components, not competition. Management of people.

We have minds that are equipped for certainty, linearity and short-term decisions, that must instead make long-term decisions in a non-linear, probabilistic world.

People must fear the consequences of lying in the justice system or the system can’t work.

Systems and rules are guidelines, leadership is lifeline.

Let’s get right on top of the bottom line: You must live your personal values at work.

Management controls performance in people because it impacts skills; it’s a matter of monitoring, analyzing and directing.

Leadership creates performance in people because it impacts willingness; it’s a matter of modeling, inspiring, and reinforcing.

Any expert will tell you that if you want emotionally committed relationships then people must be allowed to be true to who they are.

When you’re not on your own agenda, you’re prey to the agenda of others.

Why live my personal values at work? This is an excellent question to ask. If your attorneys are planning an insanity defense.

Try not to take this the wrong way, but your brain is smarter than you are.

Human behavior is only unpredictable and dangerous if you don’t start from humanity in the first place.

Imagine a world where what you say synchs up, not sinks down.

You can stuff yourself with emotional fulfillment until it’s dribbling down your chin & your ego will quickly chomp it down and demand more.

The economy is in ruins! Bottom line? Good management will defeat a bad economy.

You don't have to fear your own company being perceived as human. You want it. People don't trust companies; they trust people.

There will be plenty of other problems in the future. This is as good a time as any to get ahead of them.

Here’s what you need to know most about leadership: Lead your own life first. The only thing in this world that will dependably happen from the top down is the digging of your grave.

In fact, over the last twenty years, authors have offered up over nine thousand different systems, languages, principles, and paradigms to help explain the mysteries of management and leadership.

Businesses are better positioned in cities that prioritize sustainability. For example, business leaders look at the architectural environment - whether or not the buildings in the city designed for efficiency and resiliency. Business leaders look at energy - whether or not solar and other renewable energy sources are designed into the city's systems. And business leaders look at a variety of other factors regarding sustainability when they're deciding where to establish or relocate a business. So cities that prioritize sustainable development are positioning themselves to be hubs of business success.

Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem solving. Leadership is a set of processes that creates organizations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles

When man is finally able to see himself and the world around him with clear cognition, he finds a picture far more pleasant. Visible in unmistakable clarity and devastating detail is man’s failure to be what he might be and his misuse of his world. This revelation causes him to leap out in search of a way of life and system of values which will enable him to be more than he has been. He seeks a foundation of self-respect, which will have value system rooted in knowledge and cosmic reality where he expresses himself so that all others, all beings can continue to exist. His values now are of a different order from those at previous levels: They arise not from selfish interest but from the recognition of the magnificence of existence and the desire that it shall continue to be.

Leadership in its essence is the capacity to shift the inner place from which we operate. Once they understand how, leaders can build the capacity of their systems to operate differently and to release themselves from the exterior determination of the outer circle. As long as we are mired in the viewpoint of the outer two circles, we are trapped in a victim mind-set (“the system is doing something to me”). As soon as we shift to the viewpoint of the inner two circles, we see how we can make a difference and how we can shape the future differently. Facilitating the movement from one (victim) mind-set to another (we can shape our future) is what leaders get paid for.

Oh, Rachel, Rachel," Leah said. "Let me give you a teeny little lesson in political science. Democracy and dictatorship are political systems; they have to do with who participates in the leadership. Socialism and capitalism are economic systems. It has to do with who owns the wealth of the nations, and who gets to eat. Can you grasp that?

The internal system of an abuse victim differs from the non-abuse system with regard to the consistent absence of the effective leadership, the extreme rules under which the parts function, and the absenve of any consistent balance or harmony. Typically, the parts operate around outdated assumptions and beliefs derived from the childhood abuse, believing, for example, that it is still extremely dangerous to reveal secrets about childhood experiences which were endured.

The system that aims at educating our boys and girls in the same manner as in the circus where the trainer teaches the lion to sit on a stool, has not understood the true meaning of education itself. Instead of being like a circus where the trainer uses his stick to make animals do stunts to serve the interest of the audience, the system of education should be like an Orchestra where the conductor waves his stick to orchestrate the music already within the musicians’ heart in the most beautiful manner. The teacher should be like the conductor in the orchestra, not the trainer in the circus.

Inequality and poverty, unhealth and no wealth are hand in hand. And if we are all born equal that should be true in all lands. We cannot divide the world between poor and rich countries. It's like saying the ones are good, the others are junkies. That can only increase more prejudice, miseries and sorrow. Turning the wheel today it will lead to a better tomorrow.

To instill the values for the culture was and is the responsibility of the leadership, and staff alignment was critical to its success. It started with both board and staff. They realized that they needed to share the same value system that says, “I am the equipper, not the doer.” If not, there were going to be immense roadblocks to effectively mobilizing people for ministry.

Whether we are considering a toothache, a tumor, a relational bind, a technical problem, crime, or the economy, most individuals and most social systems, irrespective of their culture, gender, or ethnic background, will “naturally” choose or revert to chronic conditions of bearable pain rather than face the temporarily more intense anguish of acute conditions that are the gateway to becoming free.

Since the debt limit simply accommodates debt that has already been incurred, raising it should, in theory, be perfunctory. But politicians have found it a useful shibboleth for showing their fealty fiscal discipline, even as they vote to ratify the debts their previous actions have a beginning the country to pay. The symbol of railing against debt has proven politically beneficial, even if not substantively meaningful.

It is the principal paradox of this period that the only sphere of our economic system in which government intervention is urgently necessary is also the only point at which action of the State is now effectively inhibited. It is in the region of wages and prices that we really require the continual economic leadership of government, but in our prevailing trade structure any such suggestion has come to be regarded as impious.

Here is the rub: Systems that are constructed for order cannot provide satisfaction in domains that require a unique and personal human solution. They are unable to provide the satisfaction that they promise because of their very nature. This is not a critique of any individual’s leadership or method of operation. It is that systems have a limit; by their nature, they cannot provide prosperity or peace of mind or a life of satisfaction.

It is often questioned whether one person alone can transform the whole system. In reality, only one person can transform and create change. Of course, team effort makes the change possible. Yet, the whole process of change begins with that one person who created the change — the transformational leader.

Considering the timespan of human evolution and the vast potential of humankind -- as evidenced by great genius and leadership, inventions and discoveries, works of art and literature -- it is lamentable that the economic and political systems of 'advanced' cultures are still based on the unenlightened rationales that 'more is better' and 'might makes right.' In the name of 'survival of the fittest' and ensuring 'vital interests,' our economic system creates an ever-widening gap between rich and poor as it dismantles the environment upon which we all depend. Even 'lower' animals generally do not foul their own nests.

All relationship systems become anxious. People put together and inevitably anxiety will arise. Anxiety can be infectious. We can give it to others or catch it from them. What precisely triggers anxiety is unique to each system. Common Activators are significant changes and losses. They upset the stable patterns and balance of the system.

In accordance with the prevailing conceptions in the U.S., there is no infringement on democracy if a few corporations control the information system: in fact, that is the essence of democracy. In the Annals of the American Academy of Political and Social Science, the leading figure of the public relations industry, Edward Bernays, explains that “the very essence of the democratic process” is “the freedom to persuade and suggest,” what he calls “the engineering of consent.” “A leader,” he continues, “frequently cannot wait for the people to arrive at even general understanding … Democratic leaders must play their part in … engineering … consent to socially constructive goals and values,” applying “scientific principles and tried practices to the task of getting people to support ideas and programs”; and although it remains unsaid, it is evident enough that those who control resources will be in a position to judge what is “socially constructive,” to engineer consent through the media, and to implement policy through the mechanisms of the state. If the freedom to persuade happens to be concentrated in a few hands, we must recognize that such is the nature of a free society.

Despite the endless drumbeat in the conservative media, filled with exaggerated scandals and breathless revelations of little practical import, Hillary Clinton’s case, at least as far as we knew at the start, did not appear to come anywhere near General Petraeus’s in the volume and classification level of the material mishandled. Although she seemed to be using an unclassified system for some classified topics, everyone she emailed appeared to have both the appropriate clearance and a legitimate need to know the information.

Our investigation required us to answer two questions. The first question was whether classified documents were moved outside of classified systems or whether classified topics were discussed outside of a classified system. If so, the second question was what the subject of the investigation was thinking when she mishandled that classified information.

Wherever there is human intervention, there is subjective prejudice. Systems implementation is the only solution for efficiency.

Our strengths, resolve, talents, skills, and abilities may be limited by our value system and character. Beliefs and internal convictions are more powerful than physical strength.

A system guided by principles grounds its people in “truths”, allowing them to grow and continuously improve.

The quality and effectiveness of leadership in systems and structures is what will determine systems and structures that will die, survive or thrive

1 Minute Wisdom: Rethink Your Mindset because how you view, filter, interpret and automatically give meaning your experiences; is what you'll believe them to be.

Emotional commitment is a personal choice. Managers understand this even if their companies don’t.

A manager’s emotional commitment is worth more than their financial, intellectual and physical commitment combined.

What managers want most from companies they stop themselves from getting. What companies want most from managers they stop them from giving.

Emotional commitment means unchecked, unvarnished devotion to the company and its success; any legendary organizational performance is the result of emotionally committed managers.

The company may have captured their minds, their bodies and their pockets, but that doesn’t mean it’s captured their hearts.

The key to the future for blacks is a commitment to America and its ideals of freedom, personal responsibility, the free enterprise system, and moral principles.

The ability to shift from reacting against the past to leaning into and presencing an emerging future is probably the single most important leadership capacity today.

Behaviorism was a busted flush, but neo-behaviorist theories, especially choice architecture, achieve behavioral change without coercion or the downsides of carrots and sticks.

If people institute wrong institutions, wrong institutions do not just produce wrong people, but wrong people who understand and accept mediocrity as an institution

Success is the result of actions. Stop wishing and start doing.

African leaders must desire to liberates it’s people through intensive education (formal and informal). The African people deserve to be educated.

Leaders need to know how the system works to be able to make effective decisions about changing the system or adjusting its operations.

Stop Being Incremental! If your system no longer delivers the results you want, don’t go for incremental changes, instead go for complete transformation.

A broken system will not fix a broken people.

Deming argued that if there are performance problems and quality defects, one needs to understand how those problems arise almost naturally as a consequence of how a system has been designed—and then fix those design flaws. Put simply, attack the problems by fixing the system, not scapegoating the necessarily fallible human beings working in and operating that system—whether or not they deserved it.

The central theme of this book is that America’s present dilemma resulted substantially and directly from choices made by the Baby Boomers. Their collective, pathological self-interest derailed a long train of progress, while exacerbating and ignoring existential threats like climate change. The Boomers’ sociopathic need for instant gratification pushed them to equally sociopathic policies, causing them to fritter away an enormous inheritance, and when that was exhausted, to mortgage the future. When the consequences became troubling, Boomer leadership engaged in concealment and deception in a desperate effort to hold the system together just long enough for their generational constituencies to pass from the scene. The story of the Boomers is, in other words, the story of a generation of sociopaths running amok.

The great lesson here for all imaginatively gridlocked systems is that the acceptance and even cherishing of uncertainty is critical to keeping the human mind from voyaging into the delusion of omniscience.

Unless the manager or coach believes that people possess more capability than they are currently expressing, he will not be able to help them express it. He must think of his people in terms of their potential, not their performance. The majority of appraisal systems are seriously flawed for this reason. People are put in performance boxes from which it is hard for them to escape, either in their own eyes or their manager’s.

The Flint water crisis illustrates how the challenges in America's shrinking cities are not a crisis of local leadership - or, at least, not solely that - but a crisis of systems. Paternalism, even if it is well meaning, cannot transcend the political, economic, and social obstacles that relegate places such as Flint to the bottom. The chronic underfunding of American cities imperils the health of citizens. It also stunts their ability to become full participants in a democratic society, and it shatters their trust in the public realm. Communities that are poor and communities of color - and especially those that are both - are hurt worst of all.

We live under a system of individual freedom and self-government,” Coolidge reassured his readers, “where each individual is entitled to the rewards of his own foresight and industry and is charged with his own support.

Currently our society tends to churn out individuals that tend to ask the system, “What are you going to give or do for me?” We see this attitude all around us. Self-serving individuals concerned with their personal comfort and welfare beyond the norm. These individuals expect the system to take care of them at all costs. When I run across one of these individuals, it makes me want to puke. This attitude is damn near a form of communism.

I saw exactly one picture of Marx and one of Lenin in my whole stay, but it's been a long time since ideology had anything to do with it. Not without cunning, Fat Man and Little Boy gradually mutated the whole state belief system into a debased form of Confucianism, in which traditional ancestor worship and respect for order become blended with extreme nationalism and xenophobia. Near the southernmost city of Kaesong, captured by the North in 1951, I was taken to see the beautifully preserved tombs of King and Queen Kongmin. Their significance in F.M.-L.B. cosmology is that they reigned over a then unified Korea in the 14th century, and that they were Confucian and dynastic and left many lavish memorials to themselves. The tombs are built on one hillside, and legend has it that the king sent one of his courtiers to pick the site. Second-guessing his underling, he then climbed the opposite hill. He gave instructions that if the chosen site did not please him he would wave his white handkerchief. On this signal, the courtier was to be slain. The king actually found that the site was ideal. But it was a warm day and he forgetfully mopped his brow with the white handkerchief. On coming downhill he was confronted with the courtier's fresh cadaver and exclaimed, 'Oh dear.' And ever since, my escorts told me, the opposite peak has been known as 'Oh Dear Hill.' I thought this was a perfect illustration of the caprice and cruelty of absolute leadership, and began to phrase a little pun about Kim Jong Il being the 'Oh Dear Leader,' but it died on my lips.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

The church cannot separate itself from the world to which it is called. Churches that grasp the notion of being missional automatically function as an open boundaryless system. To them, the idea of breaking down external boundaries come naturally.

leadership must focus on improving processes, not on performing the work or on repeatedly snuffing out brushfires. Quality products or services, a stable staff, and profitability are the result of the quality systems that underlie them, not the reverse.

It becomes nearly impossible for the healthier members of a system or its leadership to see the bigger issue and tackle systemic issues because the focus is brought back to the latest crisis and the feverish emotional responses that are swamping the network.

Figure 2.2: Model of the leader's agenda (leadership content) based on the definition of leadership. Establish a system to assign credible, challenging goals to everyone. Goals should be based on previously identified gaps (see item 4.5). Promote the team's mastery

Under one or another Democratic administration, 120,000 Japanese Americans were torn from their homes and livelihoods and thrown into detention camps; atomic bombs were dropped on Hiroshima and Nagasaki with an enormous loss of innocent life; the FBI was given authority to infiltrate political groups; the Smith Act was used to imprison leaders of the Trotskyist Socialist Workers Party and later on leaders of the Communist party for their political beliefs; detention camps were established to round up political dissidents in the event of a “national emergency”; during the late 1940s and 1950s, eight thousand federal workers were purged from government because of their political associations and views, with thousands more in all walks of life witchhunted out of their careers; the Neutrality Act was used to impose an embargo on the Spanish Republic that worked in favor of Franco’s fascist legions; homicidal counterinsurgency programs were initiated in various Third World countries; and the Vietnam War was pursued and escalated. And for the better part of a century, the Congressional leadership of the Democratic party protected racial segregation and stymied all antilynching and fair employment bills. Yet all these crimes, bringing ruination and death to many, have not moved the liberals, the social democrats, and the “democratic socialist” anticommunists to insist repeatedly that we issue blanket condemnations of either the Democratic party or the political system that produced it, certainly not with the intolerant fervor that has been directed against existing communism.

insinuating that any current majority white leadership in any industry has got there through hard work and no outside help, as if whiteness isn't its own leg up, as if it doesn't imply a familiarity that warms an interviewer to a candidate... [is] wilful ignorance".

Because, if the current system worked correctly, and if hiring practices were successfully recruiting and promoting the right people for the right jobs in all circumstances, I seriously doubt that so many leadership positions would be occupied by white middle-aged men.

Leadership involves moving a system from where it is now to some other, better place. It means that one often is at the margins of what people presently like and want, working close to the edge of what is acceptable rather than at the center of the collective consensus.

guys.” So rather than get angry when he doesn’t get the results he wants, he looks to the system. At what point did it break down? Trust too low? Purpose unclear? Lack of skills? Low accountability? Player mismanaged his response? Again, in the old days he got furious. Now, he gets

The insistence is on merit, insinuating that any current majority white leadership in any industry has got there through hard work and no outside help, as if whiteness isn’t its own leg-up, as if it doesn’t imply a familiarity that warms an interviewer to a candidate. When each of the sectors I mentioned earlier have such dire racial representation, you’d have to be fooling yourself if you really think that the homogeneous glut of middle-aged white men currently clogging the upper echelons of most professions got there purely through talent alone. We don’t live in a meritocracy, and to pretend that simple hard work will elevate all to success is an exercise in wilful ignorance. Opposing positive discrimination based on apprehensions about getting the best person for the job means inadvertently revealing what you think talent looks like, and the kind of person in which you think talent resides. Because if the current system worked correctly, and if hiring practices were successfully recruiting and promoting the right people for the right jobs in all circumstances, I seriously doubt that so many leadership positions would be occupied by white middle-aged men.

The job of the Federal Reserve is “to know when to remove the punch bowl at the party.” Under Alan Greenspan’s leadership its motto became “let’s all get drunk and see what happens.” It is now the morning after and the world will be dealing with Greenspan’s hangover for the next several decades.

To diagnose a system or yourself while in the midst of action requires the ability to achieve some distance from those on-the-ground events. We use the metaphor of “getting on the balcony” above the “dance floor” to depict what it means to gain the distanced perspective you need to see what is really happening.

The Middle Ages in Europe are traditionally seen as the time of Crusades, chivalry and the growing power of the papacy, but all this was little more than a sideshow to the titanic struggles taking place further east. The tribal system had led the Mongols to the brink of global domination, having conquered almost the whole continent of Asia. Europe and North Africa yawned open; it was striking then that the Mongol leadership focused not on the former but on the latter. Put simply, Europe was not the best prize on offer. All that stood in the way of Mongol control of the Nile, of Egypt’s rich agricultural output and its crucial position as a junction on the trade routes in all directions was an army commanded by men who were drawn from the very same steppes: this was not just a struggle for supremacy, it was the triumph of a political, cultural and social system. The battle for the medieval world was being fought between nomads from Central and eastern Asia.

Democracy is a political form, a system of government. It has no social content, although it is frequently misused in that sense. It is wrong to say, “Mr. Green is very democratic; on his trips he sits down for lunch with his chauffeur.” He is, rather, a friend of simple people, and so is appropriately called demophile, not democratic. “Democracy” is a Greek word composed of demos (the people) and krátos (power in a strong, almost brutal sense). The milder form would be arché which implies leadership rather than rule. Hence “monarchy” is the fatherlike rule of a man in the interest of the common good, whereas “monocracy” is a one-man tyranny.

The goal of managing anxiety is not simply for relief, it is to connect more fully with God and to raise awareness of what God is doing. Anxiety blocks our awareness of God because it takes our subconscious attention. This means that anxiety can be an early detection system that we’re depending on something other than God for our

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

The Knights of Labor originated in the late 1860s and early 1870s in Philadelphia, but slowly expanded into the rest of Pennsylvania and finally became a national organization with 750,000 members. It encompassed many trade unions and was organized geographically rather than by occupation. “The Knights attempted to organize all American productive workers into ‘one big union’ regardless of skill, trade, industry, race or sex and were divided into local, district and national assemblies, with a centralized structure”155—although substantial autonomy was granted to local assemblies, which took the initiative in establishing hundreds of cooperative stores and factories. The national leadership was less energetic on this score than local leadership. The overarching purpose of the organization was, as its longtime leader Terence Powderly said, “to associate our own labors; to establish co-operative institutions such as will tend to supersede the wage-system, by the introduction of a co-operative industrial system.”156 To this end, the Knights lobbied politically, engaged in numerous strikes, lent their support to other radical social movements, and, of course, organized co-ops. Masses of workers genuinely believed that they could rise from being “rented slaves” to become cooperators in control of their work and wages, living in revitalized and stabilized communities, no longer subject to periods of unemployment. Cooperation was a religion for some of them.

You never want one thing at any given moment of life. Your mind always comes up with at least two choices. If your limbic system wins, the choice you make seems to be pleasurable at first but in the long run ends up being the wrong one. And if your prefrontal cortex wins the choice you make may appear rough at first, but in the long run it turns out to be the right one.

There exits within the ecclesia and among its citizens a phenomena I refer to as 'Spiritual Correctness'. Essentially it says: 'Don't say anything that could offend anyone, focus on what is right with the 'church' and its leadership, don't be critical, speak the truth in 'love', promote the status quo, don't make 'waves', don't call anyone 'out', respect 'authority', don't expose 'wrong-doing', cover those who 'spiritually abuse' others, keep it 'secret' within our family; don't ask any hard questions. Sounds exactly like the textbook definition of a highly dysfunctional family system. The only 'system' and its enablers that Jesus spoke out against vehemently was the religious system of His day and its leadership." ~R. Alan Woods [2013]

Experts say that the nervous system needs to be reprogrammed to allow for greater happiness, fulfillment, and relational connectedness. The good news is that the nervous system is highly receptive to new programming. In fact, it is somewhat capable of reprogramming itself if we provide support. To create the space and allow the nervous system to develop this new capacity, we encourage leaders to integrate just after they experience a new high. For example, you close the deal you never thought you’d be able to close; you get the promotion you’ve always wanted; you have a great weekend away with your partner and experience a new level of closeness. At these moments, we suggest leaders integrate by doing things that are grounding, ordinary, mindless, soothing, mundane, and/or repetitive. This could be going for a walk, mowing the lawn, sweeping the floor, washing the car, making a meal, flipping through a favorite hobby magazine, or taking a little longer shower. This allows for the gentle raising of old Upper Limits (the reprogramming of the nervous system), without forcefully blowing past them in a way that actually causes a big crash.

But a society in which pluralism is not undergirded by some shared values and held together by some measure of mutual trust simply cannot survive. Pluralism that reflects no commitments whatever to the common good is pluralism gone berserk... ..Leaders unwilling to seek mutually workable arrangements within systems to their own are not surviving the long-term interest of their constituents

Being a leader doesn’t mean you have people reporting to you on an organizational chart—leadership is about inspiring and motivating those around you. A good leader affects a team’s ability to deliver code, architect good systems, and apply Lean principles to how the team manages its work and develops products. All of these have a measurable impact on an organization’s profitability, productivity, and market share.

Chapter 4 Tyranny Is Tyranny Around 1776, certain important people in the English colonies made a discovery that would prove enormously useful for the next two hundred years. They found that by creating a nation, a symbol, a legal unity called the United States, they could take over land, profits, and political power from favorites of the British Empire. In the process, they could hold back a number of potential rebellions and create a consensus of popular support for the rule of a new, privileged leadership. When we look at the American Revolution this way, it was a work of genius, and the Founding Fathers deserve the awed tribute they have received over the centuries. They created the most effective system of national control devised in modern times, and showed future generations of leaders the advantages of combining paternalism with command.

Thus, by 1888 it had become evident that a national cooperative movement could not succeed in America, at least not in the absence of sustained, massive and violent attack on the wage-system, far more massive and well-organized than the Knights’ movement had been. As Henry Sharpe said, what they were doing was not realistic. Small workshops with little capital and obsolete machinery in an age of rapid industrialization; insufficient institution-building to give financial and material support to co-ops; enslavement to the market at a time when competitors would stop at nothing to suppress working-class moves toward independence. Especially with the weak leadership of Terence Powderly and the mass desertion of former Knights after 1886, as they lost strike after strike, the great dream of building a national cooperative economy was effectively over.

„Hitler´s dictatorship“, he said, „differed in one fundamental point from all its predecessors in history. It was the first dictatorship in the present period of modern technical developement, a dicttorship which made complete use of all technical means for the domination of its own country. Through technical devices like the radio and the loud-speaker, eighty million people were deprived of independent thought. It was thereby possible to subject them to the will of one man....Earlier dictators needed highly qualified assistants even at the lowest level – men who could think and act independently. The totalirian system in the period of modern technical development can dispense with such men; thanks to modern methods of communication, i tis possible to mechanize the lower leadership. As a result of this there has arisen the new type of uncritical recipient of orders.“ (Albert Speer)

Consider the following: “Will Mindik be a good leader? She is intelligent and strong…” An answer quickly came to your mind, and it was yes. You picked the best answer based on the very limited information available, but you jumped the gun. What if the next two adjectives were corrupt and cruel? Take note of what you did not do as you briefly thought of Mindik as a leader. You did not start by asking, “What would I need to know before I formed an opinion about the quality of someone’s leadership?” System 1 got to work on its own from the first adjective: intelligent is good, intelligent and strong is very good. This is the best story that can be constructed from two adjectives, and System 1 delivered it with great cognitive ease. The story will be revised if new information comes in (such as Mindik is corrupt), but there is no waiting and no subjective discomfort. And there also remains a bias favoring the first impression.

They have seen the almost unbelievable idiocy of our political leadership—in the past political leaders, ranging from the mayors to governors to the White House, were regarded with respect and almost reverence; today they are viewed with contempt. This negativism now extends to all institutions, from the police and the courts to “the system” itself. We are living in a world of mass media which daily exposes society’s innate hypocrisy, its contradictions and the apparent failure of almost every facet of our social and political life.

The Nant'ans were crucial to the well-being of this open system, but decentralization affect more than just leadership. Because there was not capital and no central command post, Apache decisions were made all over the place. A raid on a Spanish settlement, for example, could be conceived in one place, organized in another, and carried out in yet another. You never knew where the Apaches would be coming from. In one sense, there was no place where important decisions were made, and in another sense, decisions were made by everybody everywhere.

The Saudis considered the petroleum under their soil a gift from God, but accessing its value laid within man’s capacity. Until the Saudis developed the capabilities themselves, they would simply import the human capital they needed to make that petroleum valuable. This meant importing Aramco to run the oil industry, IBI and, later, other companies to build modern cities and transportation, and even American financial advisors to create a modern banking system. The trick was to buy what they did not have from the outside, and then to make it their own.

This difference between Eastern and Western education can be traced to the disparity that divides Muslim immigrants from their children. Islamic cultures tend to establish people of high status as authorities whereas the authority in Western culture is reason itself. These alternative seats of authority permeate the mind, determining the moral outlook of whole societies. When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissention is reprimanded and obedience in rewarded. Correct and incorrect courses of action are assessed socially, not individually. A person’s virtue is thus determined by how well he meets social expectations, not by an individual determination of right and wrong. Thus positional authority yields a society that determines right and wrong based on honor and shame. On the other hand, when authority is derived from reason, questions are welcome because critical examination sharpens the very basis of authority. Each person is expected to criticially examine his own course of action. Correct and incorrect courses of action are assessed individually. A person’s virtue is determined by whether he does what he knows to be right and wrong. Rational authority creates a society which determines right and wrong based on innocence and guilt. Much of the West’s inability to understand the East stems from the paradigmatic schism between honor/ shame cultures and innocence/ guilt cultures. Of course, the matter is quite complex, and elements of both paradigms are present in both the East and the West. But the honor/ shame spectrum is the operative paradigm that drives the East and it is hard for Westerners to understand.

As the number of deaths climbed to the highest in the world, America—and those looking to it for leadership—had to come to terms with the untested fragilities of its social ecosystem. “To a watching world,” wrote The Guardian, “the absence of a fair, affordable US healthcare system, the cut-throat contest between American states for scarce medical supplies, the disproportionate death toll among ethnic minorities, chaotic social distancing rules, and a lack of centralised coordination are reminiscent of a poor, developing country, not the most powerful, influential nation on earth.

In agricultural communities, male leadership in the hunt ceased to be of much importance. As the discipline of the hunting band decayed, the political institutions of the earliest village settlements perhaps approximated the anarchism which has remained ever since the ideal of peaceful peasantries all round the earth. Probably religious functionaries, mediators between helpless mankind and the uncertain fertility of the earth, provided an important form of social leadership. The strong hunter and man of prowess, his occupation gone or relegated to the margins of social life, lost the umambiguous primacy which had once been his; while the comparatively tight personal subordination to a leader necessary to the success of a hunting party could be relaxed in proportion as grain fields became the center around which life revolved. Among predominantly pastoral peoples, however, religious-political institutions took a quite different turn. To protect the flocks from animal predators required the same courage and social discipline which hunters had always needed. Among pastoralists, likewise, the principal economic activity- focused, as among the earliest hunters, on a parasitic relation to animals- continued to be the special preserve of menfolk. Hence a system of patrilineal families, united into kinship groups under the authority of a chieftain responsible for daily decisions as to where to seek pasture, best fitted the conditions of pastoral life. In addition, pastoralists were likely to accord importance to the practices and discipline of war. After all, violent seizure of someone else’s animals or pasture grounds was the easiest and speediest way to wealth and might be the only means of survival in a year of scant vegetation. Such warlikeness was entirely alien to communities tilling the soil. Archeological remains from early Neolithic villages suggest remarkably peaceful societies. As long as cultivable land was plentiful, and as long as the labor of a single household could not produce a significant surplus, there can have been little incentive to war. Traditions of violence and hunting-party organization presumably withered in such societies, to be revived only when pastoral conquest superimposed upon peaceable villagers the elements of warlike organization from which civilized political institutions without exception descend.

My co-founder, Ali Schultz, taught me the wisdom of horses. Horses, with their supernatural ability to use their limbic nervous systems to discern truth and congruency, do not base their choice of the leader of their herd on strength or intellectual wisdom. Nor is their choice based on which member might keep the herd safe from a predator wolf. They choose the one who feels the group best and who cares the most. They choose the horse—usually a mare—who is most capable of holding that care in a way that calms the whole group. They’re marked by the attunement to the inner and outer needs of those they have the honor to serve and lead.

The facts of the case were straightforward: Hillary Clinton had used her personal email system, on a server and with an email address that was entirely of her own creation, to conduct her work as secretary of state. She set the server up several months after taking office. For the first few months of her tenure, she had used a personal AT&T BlackBerry email address before switching to a Clintonemail.com domain. In the course of doing her work, she emailed with other State employees. In the course of emailing those people, the inspector general discovered, she and they talked about classified topics in the body of dozens of their emails.

What plagues the US healthcare system is not universally poor outcomes, but poor outcomes for the bottom rungs of society. Low income populations and racial minorities. As with much inequalities, the factors that result in this outcome feed on one another to make the problem worse. Black Americans are less likely to be able to find a physician who will treat them. The physicians they do find are less likely to give them a needed prescription for pain relief as they are more likely to be seen as drug seekers. They are also less likely to be able to afford the prescriptions they are given, they are more likely to have unaddressed trauma, often multi-generational and childhood trauma.

India had a very long independence movement. It started in 1886, [with] the first generation of Western-educated Indians. They were all liberals. They followed the Liberal Party in Britain, and they were very proud of their knowledge of parliamentary systems, parliamentary manners. They were big debaters. They [had], as it were, a long apprenticeship in training for being in power. Even when Gandhi made it a mass movement, the idea of elective representatives, elected working committees, elected leadership, all that stayed because basically Indians wanted to impress the British that they were going to be as good as the British were at running a parliamentary democracy. And that helped quite a lot.

Brown believed that technological superiority was imperative to military dominance, and he also believed that advancing science was the key to economic prosperity. “Harold Brown turned technology leadership into a national strategy,” remarks DARPA historian Richard Van Atta. Despite rising inflation and unemployment, DARPA’s budget was doubled. Microprocessing technologies were making stunning advances. High-speed communication networks and Global Positioning System technologies were accelerating at whirlwind speeds. DARPA’s highly classified, high-risk, high-payoff programs, including stealth, advanced sensors, laser-guided munitions, and drones, were being pursued, in the black. Soon, Assault Breaker technology would be battle ready. From all of this work, entire new industries were forming.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

Black women are acting irresponsibly by giving birth to baby after baby out of wedlock. Most of these children are from different fathers as well. These irresponsible men simply roam like wild beasts in heat from one woman to another and impregnate as many as possible without regard for the women or their children, dodging accountability as they go. These foolish women allow themselves to be used by these sexual predators and continue to give birth to babies who grow up without fathers. And, with fathers ducking responsibility, the welfare system picks up the tab for a big percentage of these illegitimate children. The irresponsibility of black men and women is creating a cycle of poverty, mental disorders, and violence within the black community. This is not the result of white racism but immorality and the lack of character!

The Islamic revolution in Iran is a positive development. At the same time, the Islamic revolution of Afghanistan, sprung exclusively from spiritual roots, dealt a heavy blow to the communist regime in the former Soviet Union. In face of that revolution, the red Soviet empire had to concede that it is incapable, in spite of its military superiority, to defeat the Mujaheddin, whose main weapons were their right and their spiritual strength. Another quite new situation appeared as a consequence of the Islamic revolution in Iran, that destroyed the Zionist rule in that country and shook its foundations in that part of the world. Khomeini's letter to Gorbachev, in which he was inviting the latter to convert to Islam, had great symbolic power! What is new again is the movement of Islamic rebirth and the continuous decay of the strength of the colonial government bodies directed from afar by Israel in many Islamic countries." "The Islamic system has remained stable in Iran even after the death of Khomeini and the change in the person of the leader and of the leadership group the only one to remain stable in the entire Islamic world. On the contrary, the demise of the Shah meant at the same time the collapse of his regime, his artificial form of government, and his army. All that went to the dust-bin of history. The same fate awaits the other regimes that prevail in the muslim world. Israel knows that very well. She tries desperately to cause the wheel of history to stand still. However, any strike against Iran or against the growing Islamic movements, will cause the anger of the muslim masses to grow, and the fire of the Islamic revolution to ignite. Nobody will be able to suppress that revolution.

Easterners who embrace an authoritarian mindset need to be reminded that religious authorities are not all created equal; some are worth following, and some are not. If the credentials of the leaders are not scrutinized and their messages not weighed, how can one know which should be followed? The Bible encourages us to “test everything; hold fast what is good” (1 Thess. 5:21 ESV) and warns, “do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1 ESV). The question is, Will Easterners have the courage and tenacity to apply the needed tests? This can be challenging because, as Nabeel reminds us, “When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissension is reprimanded and obedience is rewarded.

COINTELPRO strategy designed to cripple radical organizations by misusing the courts. First, arrests of targeted activists on serious charges carrying potentially long sentences. It was of little importance to the government whether or not they had a legitimate case strong enough to secure a conviction. The point was to silence and immobilize leadership while forcing groups to redirect energy and resources into raising funds, organizing legal defenses, and publicizing these cases. It was a government subversion of the American justice system resulting in drawn-out Soviet-style political show trials that became commonplace in the America of the 1970s: the Chicago Seven, the Panther Twenty-One, etc., etc. Although the overwhelming majority of these cases did not result in convictions,3 government documents show that they were considered great tactical successes. They kept the movements off the streets and in the courts.

Why Westerners are so obsessed with "saving" Africa, and why this obsession so often goes awry? Western countries should understand that Africa’s development chances and social possibilities remain heavily hindered due to its overall mediocre governance. Africa rising is still possible -- but first Africans need to understand that the power lies not just with the government, but the people. I do believe, that young Africans have the will to "CHANGE" Africa. They must engage their government in a positive manner on issues that matters -- I also realize that too many of the continent’s people are subject to the kinds of governments that favor ruling elites rather than ordinary villagers and townspeople. These kind of behavior trickles down growth. In Zimbabwe Robert Mugabe is the problem. In South Africa the Apartheid did some damage. The country still wrestles with significant racial issues that sometimes leads to the murder of its citizens. In Ethiopia, Somalia and Kenya the world’s worst food crisis is being felt. In Libya the West sends a mixed messages that make the future for Libyans uncertain. In Nigeria oil is the biggest curse. In Liberia corruption had make it very hard for the country to even develop. Westerners should understand that their funding cannot fix the problems in Africa. African problems can be fixed by Africans. Charity gives but does not really transform. Transformation should come from the root, "African leadership." We have a PHD, Bachelors and even Master degree holders but still can't transform knowledge. Knowledge in any society should be the power of transformation. Africa does not need a savior and western funds, what Africa needs is a drive towards ownership of one's destiny. By creating a positive structural system that works for the majority. There should be needs in dealing with corruption, leadership and accountability.

The emphasis here will be on strength, not pathology; on challenge, not comfort; on self-differentiation, not herding for togetherness. This is a difficult perspective to maintain in a “seatbelt society” more oriented toward safety than adventure. This book is not, therefore, for those who prefer peace to progress. It is not for those who mistake another’s well-defined stand for coercion. It is not for those who fail to see how in any family or institution a perpetual concern for consensus leverages power to the extremists. And it is not for those who lack the nerve to venture out of the calm eye of good feelings and togetherness and weather the storm of protest that inevitably surrounds a leader’s self-definition. For, whether we are considering a family, a work system, or an entire nation, the resistance that sabotages a leader’s initiative usually has less to do with the “issue” that ensues than with the fact that the leader took initiative.

In the absence of moral leadership, there are just too many competing stories. For every call to become an activist for racial justice, there is a well-rehearsed message that says that activists are pushing too hard. For every chance to speak up against the casual racism White people so often hear from other White folks, there is a countervailing pressure not to rock the boat. If you want to believe that White people are the real victims in race relations and that the stereotypes of people of color as criminal and lazy are common sense rather than White supremacy tropes, there is a glide path to take you there. And when your life trajectory has taught you that the system works pretty ok if you do the right things, then its easy to wonder why whole groups of people can’t seem to do better for themselves. Whichever story you choose to believe, nobody wants to be the villain. So there is an available set of justifications as to why your view is morally right.

That road to a remedy of Nigeria’s political problems will not come easily. The key, as I see it, lies in the manner in which the leadership of the country is selected. When I refer to leadership I am really talking about leaders at every level of government and sphere of society, from the local government council and governors right up to the presidency. What I am calling for is for Nigeria to develop a version of campaign election and campaign finance reform, so that the country can transform its political system from the grassroots level right through to the national party structures at the federal level. Nigerians will have to find a way to do away with the present system of godfatherism—an archaic, corrupt practice in which individuals with lots of money and time to spare (many of them half-baked, poorly educated thugs) sponsor their chosen candidates and push them right through to the desired political position, bribing, threatening, and, on occasion, murdering any opposition in the process.

In our society today, much is made of treating children as persons, human beings who have a right to be heard. But many family leaders today bend so far in the direction of consensus, in order to avoid the stigma of being authoritarian, that clarity of values and the positive, often crucial benefits of the leader's self-differentiation are almost totally missing from the system. One of the most prevalent characteristics of families with disturbed children is the absence or the involution of the relational hierarchy. While schools of family therapy have different ways of conceptualizing this condition, which may also be viewed as a political phenomenon regarding congregations, it is so diffuse among families troubled by their troubled children that its importance cannot be underestimated. What happens in any type of family system regarding leadership is paradoxical. The same interdependency that creates a need for leadership makes the followers anxious and reactive precisely when the leader is functioning best.

While we recognize the deep roots white supremacy has in the consciousness of most white people, we do not believe that only a handful of exemplary white people can be won to fighting white supremacy. We believe an end to this whole rotten system is in the ultimate interests of the vast majority of humanity, including the majority of white people. Accordingly, we reject the notion of the "white solidarity organization" that acts under the leadership of this or that people of color organization. The abdication [by] white people of the responsibility of thinking for themselves does not magically erase the colonial dynamic that exists between white people and people of color. The evasion of struggle over questions of principle for fear of being unpopular or criticized by people of color can only be called the politics of guilt. Moreover, the decision to take leadership from a particular organization is itself an intervention in the internal affairs of the community in which the organization is based. There is no escape from he logic of this society other than a revolutionary commitment to change it.

He seemed a little surprised that writers in America do not get together, do not associate with one another very much. In the Soviet Union writers are very important people. Stalin has said that writers are the architects of the human soul. We explained to him that writers in America have quite a different standing, that they are considered just below acrobats and just above seals. And in our opinion this is a very good thing. We believe that a writer, particularly a young writer, too much appreciated, is as likely to turn as heady as a motion-picture actress with good notices in the trade journals. And we believe that the rough-and-tumble critical life an American writer is subject to is very healthy for him in the long run. It seems to us that one of the deepest divisions between the Russians and the Americans or British, is in their feeling toward their governments. The Russians are taught, and trained, and encouraged to believe that their government is good, that every part of it is good, and that their job is to carry it forward, to back it up in all ways. On the other hand, the deep emotional feeling among Americans and British is that all government is somehow dangerous, that there should be as little government as possible, that any increase in the power of government is bad, and that existing government must be watched constantly, watched and criticized to keep it sharp and on its toes. And later, on the farms, when we sat at table with farming men, and they asked how our government operated, we would try to explain that such was our fear of power invested in one man, or in one group of men, that our government was made up of a series of checks and balances, designed to keep power from falling into any one person’s hands. We tried to explain that the people who made our government, and those who continue it, are so in fear of power that they would willingly cut off a good leader rather than permit a precedent of leadership. I do not think we were thoroughly understood in this, since the training of the people of the Soviet Union is that the leader is good and the leadership is good. There is no successful argument here, it is just the failure of two systems to communicate one with the other.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

The prophet died in the year 632 of our own approximate calendar. The first account of his life was set down a full hundred and twenty years later by Ibn Ishaq, whose original was lost and can only be consulted through its reworked form, authored by Ibn Hisham, who died in 834. Adding to this hearsay and obscurity, there is no agreed-upon account of how the Prophet’s followers assembled the Koran, or of how his various sayings (some of them written down by secretaries) became codified. And this familiar problem is further complicated—even more than in the Christian case—by the matter of succession. Unlike Jesus, who apparently undertook to return to earth very soon and who (pace the absurd Dan Brown) left no known descendants, Muhammad was a general and a politician and—though unlike Alexander of Macedonia a prolific father—left no instruction as to who was to take up his mantle. Quarrels over the leadership began almost as soon as he died, and so Islam had its first major schism—between the Sunni and the Shia—before it had even established itself as a system. We need take no side in the schism, except to point out that one at least of the schools of interpretation must be quite mistaken. And the initial identification of Islam with an earthly caliphate, made up of disputatious contenders for the said mantle, marked it from the very beginning as man-made.

Nothing proves better the irreparable decay of the party system than the great efforts after this war to revive it on the Continent, their pitiful results, the enhanced appeal of movements after the defeat of Nazism, and the obvious threat of Bolshevism to national independence. The result of all efforts to restore the status quo has been only the restoration of a political situation in which the destructive movements are the only "parties" that function properly. Their leadership has maintained authority under the most trying circumstances and in spite of constantly changing party lines. In order to gauge correctly the chances for survival of the European nation-state, it would be wise not to pay too much attention to nationalist slogans which the movements occasionally adopt for purposes of hiding their true intentions, but rather to consider that by now everybody knows that they are regional branches of international organizations, that the rank and file is not disturbed in the least when it becomes obvious that their policy serves foreign-policy interests of another and even hostile power, and that denunciations of their leader as fifth columnists, traitors to the country, etc., do not impress their members to any considerable degree. In contrast to the old parties, the movements have survived the last war and are today the only "parties" which have remained alive and meaningful to their adherents.

Chronic anxiety is systemic; it is deeper and more embracing than community nervousness. Rather than something that resides within the psyche of each one, it is something that can envelope, if not actually connect, people. It is a regressive emotional process that is quite different from the more familiar, acute anxiety we experience over specific concerns. Its expression is not dependent on time or events, even though specific happenings could seem to trigger it, and it has a way of reinforcing its own momentum. Chronic anxiety might be compared to the volatile atmosphere of a room filled with gas fumes, where any sparking incident could set off a conflagration, and where people would then blame the person who struck the match rather trying to disperse the fumes. The issues over which chronically anxious systems become concerned, therefore, are more likely to be the focus of their anxiety rather than its cause. This is why, for example, counselors, educators, and consultants who offer technical solutions for how to manage whatever brought the family in—conflict, money, parents, children, aging, sex—will rarely succeed in changing that family in any fundamental way. The anxiety that drives the problem simply switches to another focus. Assuming that what a family is worried about is what is “causing” its anxiety is tantamount to blaming a blown-away tree or house for attracting the tornado that uprooted it. As

The clear transmission of facts and evidence becomes irrelevant in the hyperemotional space of social media. Facts come from a world external to ourselves—namely, reality. Actually, that’s the whole point. But in the social media world, they are either meaningless or threatening to the self we’re constructing and protecting. The world can’t help but degrade into “It’s all about me.” Deluged with information filtered through the lens of popular self, our internal monitoring causes the world to shrink: Did the news make me feel bad? Turn it off. Did that comment upset me? Blast the messenger. Did that criticism hurt me? Get depressed or strike back. This is the tragedy of self-reference where, instead of responding to information from the external environment to create an orderly system of relationships, the narrow band of information obsessively processed creates isolation, stress, and self-defense.6 Focused internally, the outside world where facts reside doesn’t have meaning. Our communication with one another via the Web generates extreme reactions. Think about how small events take over the Internet because people get upset from a photo and minimal information. There doesn’t have to be any basis in fact or any understanding of more complex reasons for why this event happened. People see the visual, comment on it, and viral hysteria takes over. Even when more context is given later that could help people understand the event, it doesn’t change their minds. People go back to scanning and posting, and soon there is another misperceived event to get hysterical about. One commentator calls this “infectious insanity.”7

I think, in the end, we have to say that there should be no discussion of Martin Luther King Jr. without Ella Baker, which is to say they are complementary. These two figures, voices, tendencies in the Black freedom movement, and particularly in the human freedom movement in general, they say something to young people these days in the age of Obama. See, Obama ends up being the worst example of messianic leadership, captured by a vicious system that is oligarchic domestically and imperialistic globally and uses the resonances of this precious freedom struggle as a way of legitimating himself in the eyes of both the Black people and the mainstream Americans, and acting as if as community organizer he has some connection to Ella Baker, which is absurd and ludicrous in light of him running the oligarchic system and being so proud of heading the killing machine of US imperial powers. So that when young people - who now find themselves in an even more desperate situation given the present crisis - think about the legacy of Martin King and legacy of Ella Baker in the age of Obama, it compounds the misunderstandings and misconstructions, and sabotages the intellectual clarity and political will necessary to create the kind of change we need. To use jazz metaphors, what we need would be the expression and articulation of different tempos and different vibrations and different actions and different witnesses, so it's antiphonal; it's call-and-response, and in the call-and-response, there are Ella Baker-like voices tied to various kinds of deep democratic witnesses that have to do with everyday people organizing themselves. And then you've got the Martin-like voices that are charismatic, which are very much tied to a certain kind of messianic leadership, which must be called into question, which must be democratized, which must be de-patriarchalized. And yet they are part of this jazz combo.

The belief that order must be intentionally generated and imposed upon society by institutional authorities continues to prevail. This centrally-directed model is premised upon what F.A. Hayek called “the fatal conceit,” namely, the proposition “that man is able to shape the world according to his wishes,”3 or what David Ehrenfeld labeled “the arrogance of humanism.”4That such practices have usually failed to produce their anticipated results has generally led not to a questioning of the model itself, but to the conclusion that failed policies have suffered only from inadequate leadership, or a lack of sufficient information, or a failure to better articulate rules. Once such deficiencies have been remedied, it has been supposed, new programs can be implemented which, reflective of this mechanistic outlook, will permit government officials to “fine tune” or “jump start” the economy, or “grow” jobs, or produce a “quick fix” for the ailing government school system. Even as modern society manifests its collapse in the form of violent crime, economic dislocation, seemingly endless warfare, inter-group hostilities, the decay of cities, a growing disaffection with institutions, and a general sense that nothing “works right” anymore, faith in the traditional model continues to drive the pyramidal systems. Most people still cling to the belief that there is something that can be done by political institutions to change such conditions: a new piece of legislation can be enacted, a judicial ruling can be ordered, or a new agency regulation can be promulgated. When a government-run program ends in disaster, the mechanistic mantra is invariably invoked: “we will find out what went wrong and fix it so that this doesn’t happen again.” That the traditional model itself, which is grounded in the state’s power to control the lives and property of individuals to desired ends, may be the principal contributor to such social disorder goes largely unexplored.

When equal sacrifices are required, equal rights must be given likewise. This has been such commonplace of thought for a hundred and twenty years that one is ashamed to find it still in need of emphasis. I any case, if this principle is applied in an army, and the great saying about the Marshal’s baton that every recruit carries in his knapsack is not an mere empty phrase, everybody feels that he is in his place, whether he is born to command or to obey. If I give any offence by this, I may add that this would be an army composed entirely of Fahnenjunker. Democratic sentiments? I hate democracy as I do the plague – besides, the democratic ideal of an army would be one consisting entirely, not of Fahnenjunker, but of officers with lax discipline and great personal liberty. For my taste, on the contrary, and for that of young Germans in general to-day, an army could not be too iron, too dictatorial, ad too absolute – but if it is to be so, then there must be a system of promotion that is not sheltered behind any sort of privilege, but opened up to the keenest competition. If we are to come to grief in this war it can only be from moral causes; for materially, whatever any one may say, we are strong enough. And the decisive factor will be the defects of leadership; or to express it more accurately, the relation in which officers and men stand to each other. It would not be for the first time in our experience, and it would be another proof that peoples too (for it is on the shoulders of the whole people, not jsut the ruling class) always repeat the same mistakes just as individuals do. The battle of Jena is an instance. This defeat should not be regarded as a great disaster, but as a just and well-deserved warning of the fate to cut loose from an impossible state of affairs; for in that battle a new principle of leadership encountered and overthrew an antiquated one. Every war that is lost is lost deservedly. One must always bear that in mind if one wishes to be the winner.

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

David Brooks, “Our Founding Yuppie,” Weekly Standard, Oct. 23, 2000, 31. The word “meritocracy” is an argument-starter, and I have employed it sparingly in this book. It is often used loosely to denote a vision of social mobility based on merit and diligence, like Franklin’s. The word was coined by British social thinker Michael Young (later to become, somewhat ironically, Lord Young of Darlington) in his 1958 book The Rise of the Meritocracy (New York: Viking Press) as a dismissive term to satirize a society that misguidedly created a new elite class based on the “narrow band of values” of IQ and educational credentials. The Harvard philosopher John Rawls, in A Theory of Justice (Cambridge: Harvard University Press, 1971), 106, used it more broadly to mean a “social order [that] follows the principle of careers open to talents.” The best description of the idea is in Nicholas Lemann’s The Big Test: The Secret History of the American Meritocracy (New York: Farrar, Straus & Giroux, 1999), a history of educational aptitude tests and their effect on American society. In Franklin’s time, Enlightenment thinkers (such as Jefferson in his proposals for creating the University of Virginia) advocated replacing the hereditary aristocracy with a “natural aristocracy,” whose members would be plucked from the masses at an early age based on “virtues and talents” and groomed for leadership. Franklin’s idea was more expansive. He believed in encouraging and providing opportunities for all people to succeed as best they could based on their diligence, hard work, virtue, and talent. As we shall see, his proposals for what became the University of Pennsylvania (in contrast to Jefferson’s for the University of Virginia) were aimed not at filtering a new elite but at encouraging and enriching all “aspiring” young men. Franklin was propounding a more egalitarian and democratic approach than Jefferson by proposing a system that would, as Rawls (p. 107) would later prescribe, assure that “resources for education are not to be allotted solely or necessarily mainly according to their return as estimated in productive trained abilities, but also according to their worth in enriching the personal and social life of citizens.” (Translation: He cared not simply about making society as a whole more productive, but also about making each individual more enriched.)