Narrative Insight Method

16 Monday Apr 2018

Posted by petersironwood in management, psychology, story, Uncategorized

Tags

Business, collaboration, cooperation, coordination, innovation, learning, pattern language, story, Storytelling

Narrative Insight Method

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Prolog/Acknowledgement:

Since my dad worked mainly as an electrical engineer and my mother as an English/Drama teacher, I’ve always felt pulled in two directions: toward science, mathematics, systemization, practical solutions, and formalism and simultaneously toward the arts, particularly various types of storytelling. I finally had a chance to synthesize these two areas while managing a project for several years at IBM Research on the business uses of stories and storytelling. Though this project provided value in various ways to many within IBM, there was no single part of IBM whose main business was stories. For this reason, finding funding was a continual challenge. Our closest allies, apart from my senior manager, Colin Harrison, were The IBM Knowledge Management Institute, researchers at LOTUS, and a part of IBM internal education located in Atlanta. My group at IBM Research included Carl Tait, Andrew Gordon, Cynthia Kurtz, Debbie Lawrence, and Frank Elio. Larry Prusak and David Snowden from the IBM Knowledge Management Institute were particularly interested in stories as were Michael Muller, Dan Gruen, and Larry Moody at LOTUS. The method described here was mainly developed by Cynthia Kurtz, Dave Snowden, and Neal Keller of IBM Research Education though writing the method as a “Pattern” is my own responsibility.

Author, reviewer and revision dates:

Created originally by John C. Thomas in January of 2002, and revised substantially during April, 2018.

MikeandStatue

Synonyms:

Story Circles.

Abstract:

Experts learn valuable lessons from their experiences. Such lessons can guide less experienced people. In small trusted groups, a natural, effective, and traditional way for experts to share their knowledge is to trade stories (See, e.g., Orr, 1990, Talking about Machines). A challenge for large organizations is to extend this process to larger groups and non-co-located personnel. Writing stories is a possibility; however, in many cases experts are too busy to write stories and find the process of writing stories difficult and unnatural as compared with telling stories. The method describes here minimizes the time of the expert, allows them to tell stories in a natural setting and organizes the knowledge in a useful manner.

Basically, about 12-24 people who are all interested in a topic but have various levels of experience are brought together for an hour. After a short introduction, the large group is subdivided into smaller groups of 3-5 people each, making sure that each group includes at least one experienced person and at least one less expert. For about 35 minutes, the group tells stories about their experiences and these are recorded for later transcription and analysis. The small group decides which story would be best to share with the larger group. The “best” story from each subgroup is shared with the larger group and this is followed by a short discussion. This plenary session is also recorded. People are thanked for their participation and given some sort of very nominal gift or memento.

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Context:

Within societies and organizations, people generally differentiate into specialties. Many of these specialties require years of training and experience before people reach maximum effectiveness. In most societies, mechanisms have been set up so that those with more experience can help those with less experience learn more effectively and efficiently than if every generation had to learn completely on their own. People tell stories for many reasons, but one major use of stories is to help create and share knowledge across levels of expertise and across generations.

Less expert people in a large organization or community of practice typically want to learn from more experienced people. This is beneficial for the individuals as well as for the larger organization or community of practice. In modern societies, many of the people who have relevant knowledge are physically distant from the people who need the knowledge. In many cases, much of the most valuable knowledge of experts is tacit knowledge.

An organization typically has people available who may not be expert in the subject matter but have relatively more expertise in writing stories and organizing educational materials. The experts in a given subject matter are typically very busy and in most cases, may lack both the skills and the time to produce good written stories.

Problem:

Experts have valuable knowledge based on their experience. However, experts in organizations are typically very busy people. They are willing to share stories informally and orally but do not necessarily have the skill or patience to write stories. Moreover, it can be difficult to find stories relevant to a specific situation. In addition, stories often reveal lessons learned through the sharing of mistakes that were made by the experts. In fact, experienced people have generally made many mistakes through the course of their careers. They do not typically want to have all of these mistakes made public inside and outside of an organization.

If one is telling a story face to face, there are many cues about how the story is being received. The teller can sense whether the audience is understanding, interested, bored, or shocked for example. The teller can then adjust the story to suit the audience and the situation as they continue to tell the story. The writer of a story lacks this type of information to mold the story while it is being created.

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Forces:

· The time of experts is valuable.

· Subject matter experts are typically not experts in producing educational materials.

· People expert in producing education materials need to gain access to high quality content.

· In many fields, much of the most important knowledge that experts gain through their experience is in the form of tacit knowledge.

· Tacit knowledge is not well communicated by formal methods but can often be well communicated by stories*.

· Experts telling stories of their relevant experiences orally to small groups that contain other experts as well as some novices comprises a natural way for experts to share experience.

· Storytelling occurs only when the social situation is right.

· Telling a story about one’s experiences increases the probability that someone else in a group will also share a story about their experiences.

· Producing written stories requires special skills.

· Experts who have experience relevant to novices may be remotely located from them.

· Different learners learn best at different rates, by different media, and in different styles.

· Since stories often reveal errors on the part of the storyteller, it can be important in competitive organizations to hide the identity of the storyteller while retaining the lessons learned.

Solution:

Provide an informal setting conducive to storytelling; this is encouraged by several factors. 1. Provide non-standard seating arrangements with easily movable chairs. 2. Conduct in a room with an informal atmosphere. 3. The structure and content of the invitation should be friendly but make clear the importance of the activity. 4. Gather a commitment to participate, making sure people know their time commitment is for one hour only. 5. Provide friendly but clear reminders near the time of the session with an additional check on the commitment to participate. 6. Provide refreshments at the beginning of the meeting. 7. Limit participation to a group of 8 to 20. 8. Groups should include experts as well as people knowledgeable in the topic but less expert. 9. Set expectations both prior to and during the session that people will be sharing stories, (E.g., “We find that when a group of experts get together like this, they generally end up telling stories about their experiences.”). 10. Make the recording clear but not obtrusive, and modeling storytelling at the outset.

During the session itself: 1. Greet people warmly and thank them for coming. 2. Break people into 3-4 smaller groups. 3. Each group should include a facilitator/recorder. 4. Digitally record the sessions with separate high quality tape recorders for each subgroup. 5. Tell the subgroups that they will be sharing stories based on their experiences and that then the group will choose one story from each subgroup to share with the larger group. 6. Implement this plan. 7. Facilitate to gently guide people back to telling stories of concrete instances (as opposed, for instance, to making general statements or pronouncements). 8. After each subgroup shares its story with the whole group, allow discussion to continue, encouraging but not insisting on storytelling.

Examples:

We used this methodology to provide learning materials in the form of stories for NOTES 5. Such stories were not focused on how to invoke specific functions but rather on how to use NOTES to enhance your work practices or enhance team coordination and communication.
We used this methodology to develop stories about “boundary spanning skills.” This was used for R&D personnel from a number of diverse organizations interested in organizational learning.
Finally, we also used this method to develop learning materials for the IBM Patent Process based on multiple sessions.

Resulting Context:

After such sessions, it is necessary for the tapes to be transcribed and for analysts to find the lessons learned. The stories leading to the lessons learned were also included in shortened and anonymized format. In the case of the learning materials for the IBM Patent Process, the learning materials were in the form of Guided Exploration Cards. This form of documentation was originally developed by John Carroll and colleagues for product documentation. (See The Nurnberg Funnel, John Carroll, in references). In other situations, stories and their lessons could be arranged in other ways.

While the intended “product” of using this method with respect to materials for “how to” produce patents were the Guided Exploration Cards, it also happened that master inventors and more novice inventors who were initially brought together for this exercise subsequently began additional fruitful collaborations and consultations. Indeed, sharing stories may typically have the effect of increasing group cohesion in the longer term as well as providing lessons learned.

References:

Carroll, J. M. (1990), The Nurnberg Funnel: designing minimalist instruction for practical computer skill. Cambridge, MA: MIT Press.

Orr, J. (1996), Talking about machines: an ethnography of a modern job. Ithaca, NY: ILR Press. (Available on Amazon).

https://www.amazon.com/Talking-about-Machines-Ethnography-Collection/dp/0801483905

*Thomas, J., Kellogg, W., & Erickson, T. (2001), The Knowledge Management Puzzle: Human and Social Factors in Knowledge Management. IBM Systems Journal, 40(4):863 – 884.

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Author Page on Amazon:

https://www.amazon.com/author/truthtable

Music

12 Thursday Apr 2018

Posted by petersironwood in America, management, psychology, Uncategorized

≈ 2 Comments

Tags

A Pattern Language., cooperation, coordination, family, feelings, life, media, music, politics, teamwork

Music

Prolog/Acknowledgement:

This “Pattern” most likely can be decomposed into various sub-patterns. It seems so obvious that music has historically played a huge role in fostering social cohesion across centuries and cultures that it is tempting not to bother arguing the case or bother to put it as a Pattern. However, music does not always seem to be a positive force for social cohesion. Parents arguing with their kids about music for example; bands famously “breaking up” despite spending hours of time playing music together and listening to low quality Muzak while on hold seem to indicate that the mere presence of music is not enough; some kind of analysis of the effects of music on teamwork, cooperation and coordination seems appropriate.

Societies have traditionally engaged in drumming, singing, dancing and making music both “for fun” and as accompaniment to rites and rituals. In my own cultural upbringing in the Midwestern United States, music has been part of every church service, wedding, and funeral. Songs were sung in every camp where I worked. Singing, dancing, and the staging of musicals was a large part of the high school experience. For example, most of the high school yearbook pictures of activities involve either sports or music. Music has been such an integral part of my cultural tradition that I cannot point to specific origins of its use. Indeed, rhythm, tune and dance are not even limited to humanity but also play vital roles in social coordination among numerous species of insects and birds.

Author, reviewer and revision dates:

Created by John C. Thomas April 11-12, 2018

Abstract:

People typically enjoy listening to music and making music. Music can influence mood. If people listen to the same music, it can influence mood similarly across individuals as shown by the background music in cinema. There is ample evidence that music can be therapeutic in numerous ways across the lifespan (see references). Use appropriate music to help increase social cohesion. This can take the form of people listening to music or participating in its creation. In order for group music to “work,” whether classical symphony, jazz improvisation, a work song, military band, or caroling, it is necessary to pay attention to the larger group. Most cultures have developed music to help group coordination and cooperation. Most likely music has both an immediate, “in the moment” effect as well as a longer term positive effect on social capital.

Context:

Every person has their own concerns. We have our own individual bodies; our own friends and family; our own possessions; our own preferences; our unique education and personal experiences. Yet, people are happiest and most productive when they work together. In a highly complex and highly differentiated society in which people have very different roles and expertise, common experiences in the “workplace” have become less common. Hunting, gathering and agriculture often require people to work together on very similar tasks in the same place at the same time. In an “information economy” a person’s actual work may often be mainly solitary. Only the “results” need be communicated to someone else. In such circumstances, using music for the whole group is probably more important than ever.

Not everyone has precisely the same “tastes” in music. Some people prefer to do intellectual work without music while others find it useful. For this reason, it is not uncommon to see people at their individual work listening to their music privately via headphones. Similarly, on a family car trip, people may find it less argumentative to have everyone listen to “their own” favorite music rather than communicate, play a game or listen to or create common music. We may be missing opportunities for social cohesion though when music becomes only a vehicle for private enjoyment rather than a shared experience.

Problem:

Because humanity lives in a highly inter-connected world, in many cases in close proximity to many others, we need to agree on how to allocate scarce shared resources and otherwise communicate and coordinate. Often, the interconnections of people in complex social and work situations are too complex and varied to “specify” in detail. It is vital to have a high degree of mutual trust and to collaborate and coordinate, not just through well-defined and precise set of rules and regulations, but through a sense of being part of a larger group.

In addition, people often have different professions, roles, backgrounds, experiences, educations, etc. This makes both communication and trust more challenging. Many of today’s communications are done remotely and in many cases, communication is limited to writing and reading text or the exchange of other purely instrumental communications; e.g., through forms, data, formulae, or signals. While such communication can be “efficient,” it is only effective when the situation being communicated about has been well-anticipated. In novel situations, it might not work at all and that is when people need to rely on each other in informal ways. In addition, while storytelling and conversing may seem “inefficient,” they are intrinsically more engaging and richer experiences for most people as compared with filling out forms.

Communication that is purely instrumental does little to encourage cooperation and build trust. Yet, because of the wide disparity in people’s backgrounds and experiences, as alluded to above, we need that cooperation and trust more than ever.

Forces:

Groups of groups must sometimes work together to achieve common goals.

Subgroups may disagree with each other about the best use of resources to achieve those common goals.

In a drive to improve “efficiency,” rather than simply letting people talk, many business transactions are formalized and leave no room for expressive communication.

When the actual problem at hand requires people to work outside of the formalized transactions for a solution, it helps to have mutual trust.

Music that is shared, whether listened to, danced to, or created together, provides an opportunity to be expressive and build mutual trust.
Higher levels of mutual trust lead to better outcomes and provide more pleasant experiences for all.

Solution:

When possible encourage groups to engage in listening to or creating music together as a means to increase trust.

Examples:

1. Early in the days of IBM, at the beginning of the day, employees sang company songs in unison.

2. Many high schools, colleges, and nations have songs that everyone in the group sings together. Many couples also agree on one song that is “theirs.”

3. In basic training, the military uses cadenced marching “songs” to help keep the group literally “in step” and encourage esprit de corp.

4. When multiple people row a boat, it is more efficient when the oars all hit the water at the same time. Most cultures that use rowers, also use songs to help coordinate the effort. Song is also used when a group of people has to pull or push something heavy.

Resulting Context:

When people sing together, play music together or dance together; even when people listen to the same music, they are literally more “in synch.” Each person is individually in a better mood. The group as a whole identifies more with the whole group. Trust in increased.

A community, team, or group that regularly shares music together also experiences a longer term effect of increased mutual trust. Robert Putnam and his collaborators, Robert Leonardi and Raffaella Nanetti, in Making Democracy Work: Civic Traditions in Modern Italy found that the best predictor of both how people felt about various communities in Italy and how effective they were economically was best predicted by how many chorale societies they had.

Related Patterns:

Small Successes Early, Build from Common Ground.

Metaphors:

In the vertebrate body, there is a heartbeat. The pulsing heart serves as a coordination event for the rhythm of the body. In the brain, there are various frequencies of “waves” and although the exact evolutionary advantage is not known, we may speculate that these help coordinate the overall response.

References:

https://www.ncbi.nlm.nih.gov/pubmed/20175359

https://www.sciencedirect.com/science/article/pii/S1744388114000516

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4021113/

https://link.springer.com/chapter/10.1007%2F978-94-017-8920-2_3

https://press.princeton.edu/titles/5105.html

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Author Page on Amazon –

https://www.amazon.com/author/truthtable

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Piano

Strike! the keys then smoothly skim along.
Strike! piano then sing your song.
Strike! down harder as the music flies.
Strike! once more as the music dies.

Murmur so softly to the moonbeams of blue;
Whisper quiet to the desert night.
Rolling, caroling, dancing, whirling,
Murmur down to nothingness and silence long.

Triumphantly, the snow falls now,
Majestically were love’s enow.
Chord full rich. Chord weird whines.
Empty fifths flow futilely along.

The rhythm picks up in a waltzing gate
And all the dancers can hardly wait.
The melody’s thinking, “All is great!”
This orgy of music will satiate.

Mellow and sadly, slowly going,
Seeds of sorrow steadily sowing,
From painful pathos fire growing,
Mood and madness never slowing.

Strike! the keys both loud and strong.
Strike! piano then live your song.
Strike! down harder as the music flies
Strike! once more as the music dies.

Greater Gathering

08 Thursday Feb 2018

Posted by petersironwood in America, management, psychology, sports, Uncategorized

≈ 3 Comments

Tags

Business, collaboration, cooperation, coordination, innovation, pattern language, social capital, sports, teamwork, trust

Greater Gathering.

Author, reviewer and revision dates:

Created by John C. Thomas on Dec. 11, 2004

Reviewed by <> on <>

Revised by JCT on Feb. 7, 2018.

Prologue and Acknowledgements.

This pattern can be found in many teams, companies, NGO’s, families, and religious organizations. If you are interested in how this happened to strike me as a pattern, feel free to read this section Otherwise, you can skip it. I began to notice this pattern after two events happened to coincide.

While working at IBM Research many years ago, I played in an inter-company tennis league in Westchester County, New York. During those matches, I met many IBMers from outside of IBM Research. One of the people I met worked in the corporate tax department. In those days, long before Google, we used a Key Word In Context system (ITERC?) to scan for potentially useful documents. Every week, I would get a long list of abstracts based on my list of keywords. This system was not nearly so accurate as what many of us have access to today. While there were many “hits” for me, there were also quite a few false positives. For example, I was interested in the psychological process of “induction” – learning a rule based on examples. I often got abstracts, however, about “induction motors.” One day, I got one of those “false positives” about a new tax law that allowed highly profitable companies like IBM to “trade” tax liabilities with companies who were struggling like the tire companies in my home town of Akron. According to the abstract, it was in the financial interests of both companies to use this “trading” mechanism. I had little interest in it, but I liked the guy I had met from corporate and we had traded contact information for tennis purposes. I sent him the abstract. As it turned out, this was precisely applicable to IBM and saved them a lot of money.

At the same time, I was reading about the history of IBM and particularly thought it interesting that they had put so much time and effort into the 100% club meetings. This was a country-wide meeting to bring together sales people from all over the US who had met or exceeded their sales quotas. I was never in sales, but even at Research, we had “annual picnics” in which everyone in IBM Research was invited to come with their families. As I began thinking about it, I realized that these kinds of “larger gatherings” were common across many different cultures, domains, and types of groups. The tax example showed a very specific financial benefit to the IBM company but I realized there were many other potential benefits as well.

Synonyms:

Conference. Congress. Convention. Jamboree. National Holidays.

Abstract:

When moderate to large groups work to solve large, complex problems, it is often necessary for them to subdivide the work into distinct subgroups. This results in the group being more efficient and effective. However, it also means that each group comes to develop their own vocabulary, search for people who are particularly good at certain things, and in various other ways, the people within the subgroup communicate a lot, come to trust each other, and have clear common interests. They are often at conflict with other subgroups for resources. In addition, there is less trust across these organizational boundaries than within such a boundary. Often, the people themselves come to be somewhat different kinds of people. Large effective groups therefore participate at least annually in a “Greater Gathering” which allows people to meet and co-mingle across these organizational boundaries. These meetings are constructed to emphasize “common ground” within the larger group. As a result, new lines of communication are lined up; mutual trust is enhanced; sometimes, real problems are solved.

Problem:

As large, complex problems are broken down into pieces and assigned to different groups, efficiency and effectiveness increase. Not only that, the individuals within each of these various subgroups typically grow more trusting of each other within that sub-group. They learn about each other’s skills and motivations, so over time, the sub-group as a whole grows more effective and efficient.

However, this high intra-group cohesion comes at a price. People in one part of an organization consider themselves the “in-group” and may begin to limit their learning because of a lack of diversity in that one perspective. Furthermore, they may come to work so hard to solve their own sub-problem that they lose sight of the larger problem and make sub-optimizing decisions. In some cases, the ideas of various subgroups about how to handle something will differ and result in conflict. Even worse, sometimes, decisions made in Group A help them a little but make life for Group B much more difficult and make the overall objective of the group, whatever it is, more difficult to achieve and no-one ever realizes it. There may be lack of trust between different sub-groups or even outright mistrust among sub-groups. Often sub-groups that are “at odds” with each other, not only have different management chains and objectives; they may also be geographically apart; they may be from different cultures; they may be of different professions, etc. For these reasons, a suspicion may grow over time while mutual trust diminishes. Information sharing becomes strained. The overall organization is not doing as well as it might nor are the people within that organization doing as well as they might.

Context:

A group of people has been attempting to accomplish some task as effectively and efficiently as possible. In order to do this, one common method is to breakdown a large, complex task into smaller, less complex tasks. Often, those people working on a subtask naturally spend more time with others on that subtask than on other subtasks. It naturally occurs in this context that since people spend a lot of time together, they may develop common interests and also spend leisure time together as well. Sharing common sub-goals, physical contexts, and leisure activities as well as working on the same subtasks may eventually lead to an “in-group” feeling.

Over time, these subgroups develop different methods, procedures, values, customs, terms of art. They become, in a sense, different sub-cultures. But just as cooperation and communication can be trickier when two historical cultures are involved, so too, it can more difficult for, say, someone from each of the legal department, the accounting department and the R&D department to understand each other than, say, three accountants. Sometimes, various departments actually want the same thing. They simply don’t know it because they are speaking different languages.

Some degree of “antagonism” of purpose is often built in to the organization. The R&D department will ask for more money. Finance will say no. But these kinds of one-sided or even two-sided or multi-sided competitions are much healthier both for the organization and its people if they are done with respect and rules. Having completely different sub-cultures can enhance the difficulty of such negotiations.

Forces:

*People are naturally gregarious.

*People working on a common problem often bond as well.

*People working on a common sub-problem often lose sight of the larger problem.

*Social sanctions can lead to a lack of diversity of perspectives.

*All people share certain basic drives.

*Shared special events help build social bonds.

*People enjoy novel experiences and viewpoints, under some circumstances

*An expectation of what happens (based on story and experience) can help mold what does happen.

The possibility of one person harming another and not doing so increases mutual trust.
Shared experiences tend to increase mutual trust.

Solution:

All the sub-groups that need to cooperate in a larger group should get together periodically for a meeting of “Greater Gathering.” This should be periodic and structured. Activities need to be formulated that help everyone visualize and experience common ground. Eating, drinking, dancing, singing, athletic contests, and other physical activities should also be included since these are experiences people will relate to and enjoy regardless of which sub-group they belong to or which sub-problem they are working on.

Examples:

Companies generally used to have many of these events when such companies were run by people who cared about the companies and the people within those companies rather than simply caring about using companies as a tool to enhance the power and wealth of a few. For example, when I first joined IBM, they sponsored many sports leagues within IBM Research including tennis, golf, softball, and soccer. Furthermore, they participated, as in the prologue of this pattern, in sports leagues across nearby IBM locations which included sales, CHQ, Engineering, Programming and Technology, Marketing, and Advanced Ad Tech. Every year, there was an elaborate company picnic. There was a Holliday Party and fairly frequent less formal award ceremonies with refreshments. There were also numerous recognition events which were attended by people outside your sub-group.

Other examples are numerous. Boy Scouts and Girl Scouts have national Jamborees. Families have extended family reunions. Sometimes, these can be at a civic level such as Mardi Gras or a local annual parade that most people work on or attend.

I’ve been very active for a long time in a group called “CHI” for “Computer-Human Interaction.” It’s a Special Interest Group of the Association for Computing Machinery. (ACM). Anyway, the people who do research in this field are scattered across the globe. They work for different university departments or companies or non-profits or governments or as individual consultants. We have full professors and undergraduate students; we have people with original backgrounds in electrical engineering, philosophy, psychology, design, architecture, fine arts, English, human-computer interaction, mathematics, mechanical engineering and many more. Some are doing research whose application is out at least 20 years and others are worried about whether their start-up will survive the quarter. Some work for giant multi-nationals and others are one person companies. Every year, we have a rather challenging conference where all of these folks are invited. The conference centers around the technical program, but there are also many things meant to provide a larger gathering; to foster mutual trust; to have a great time together so that we can better respect each other, communicate more effectively and achieve common goals.

Resulting Context:

The result of the first example above is that people throughout IBM at that time almost universally thought of themselves as IBMers rather than someone from the accounting department. What this meant was that there was a high level of trust for people from other parts of the company. I’m not saying it was perfect but it was much higher with more people honestly trying to do what was best for the company rather than what was best for them or their immediate manager. Now, that’s largely reversed. Of course, it’s hard to know how much is due to the “cutting out of all the fat” like annual picnics and sport’s leagues.

In the second example, Boy Scouts get a chance to see that people of different shades of skin, creeds, geographical locations share a lot in common.

In the third example, the CHI conference continues, I believe, to be an important reason that people in such a wide variety of circumstances can collaborate and communicate so well.

Rationale:

It is easy to imagine that people we rarely or never see are not only different from us superficially, but that they are different in essence. If you meet people from various parts of your organization in a neutral informal situation that stresses your commonality such as a picnic, a sporting even, an ice-cream social, or a walk-a-thon, you will see that you have some common ground, trust, and makes communication easier.

Related Patterns:

Conversational Support at the Boundaries.

Known Uses:

Metaphors:

Many species go to a common place at least annually. We humans attribute this to the benefits of cross-fertilization or more global competitions in survival of the fittest. Is it also possible that they are also exchanging information that is useful for the species as a whole?

Fable:

I think I will defer, at least temporarily, to that excellent fable of Norton Juster’s: The Phantom Tollbooth. In that fable, Rhyme and Reason are banished to separate kingdoms and the results are not good.

References:

The Iroquois Rule of Six

03 Saturday Feb 2018

Posted by petersironwood in management, psychology, Uncategorized

≈ 6 Comments

Tags

Barnga, collaboration, cooperation, coordination, Iroquois Rule of Six, Native American, pattern language, teamwork

Iroquois Rule of Six

Prolog/Acknowledgement:

The idea for this Pattern comes from the work of Paula Underwood who was the designated storyteller for her branch of the Iroquois (See references below). Of course, even she would not claim to have invented the pattern which grew out of long cultural experience.

Author, reviewer and revision dates:

Created by John C. Thomas on February 2, 2018

Synonyms:

Don’t Jump to Conclusions, Sympathetic Reading, Give Others the “Benefit of a Doubt,” “Look before you leap!” “See the Whole Elephant”

Abstract:

Human beings are very complex and we only see snippets of someone else’s behavior. Yet, we are trained that it is important to quickly interpret why someone else is doing something. By the time we’re adults, when someone does something that violates our expectations, we tend to come up with an “explanation” very quickly. Furthermore, we tend to treat this explanation or interpretation as fact when, in many cases, we have only a very small amount of actual data to depend on. A misinterpretation of someone’s motivation can quickly cause bad feelings on everyone’s part. Therefore, according to the Iroquois “Rule of Six,” before you act on the basis of your initial interpretation, you are advised to think of at least five other interpretations and try to gain evidence about these six or more hypotheses before taking action.

Problem:

Groups function better under a wide variety of circumstances if there is a high degree of internal mutual trust. If people work together over a long period of time, trust will develop if warranted. While we sometimes know some of what’s going on in someone else’s life, we only know a very small proportion of what is going on, even if it’s someone we are very close to and spend a lot of time with. In work groups or teams, the proportion of the whole of someone else’s situation that we see is very small indeed. This is even more true when we are trying to work in a new or ad hoc group. We feel it’s important to understand the motivations of others and what they are likely to do. Often, we therefore jump to conclusions about others that are far from the truth. When we act on such incorrect premises, it can derail progress toward solving a problem and damage trust and relationships for the future as well.

Context:

Complex problems and large problems can often only be solved by groups. For the group to work well together to solve ill-defined or wicked problems, it is useful for them to understand each other’s situations and motivations. We generally come to expect others to do certain things based on logic, authority, agreement, trust, the current situation and other factors. In fact, it’s often hard to understand even our own motivations or to predict what we ourselves will do in novel situations.

People are often in a hurry to make progress on solving problems. Thus, when someone does appear to violate our expectations, we are tempted to come up with a “reason” for their behavior. However, because people are complex and situations that require cooperation and coordination are also complex, we seldom actually know why a person does something. There are things about them that we may be unaware of such as their physiological state (e.g., tired, sick, on drugs, low blood sugar). There are also things about their situation that we are unlikely to know about (e.g., time pressure, lack of appropriate training, unusual experiences, knowledge beyond our ken).

People find it very difficult to operate in a sea of ambiguity and therefore seek to find explanations and clarity very quickly. Unfortunately, people therefore tend to jump to a conclusion about someone else and that conclusion can then blind them to further information about that person, particularly when the new information is at odds with the initial impression.

Forces:

Everyone comes to expect certain forms of behavior from others in a specific context.

The expectations of any one person are primarily based on their own experiences.

The behavior of any other person is largely based on that person’s experiences.

The behavior of another person can also be heavily influenced by that other person’s situation.

Each person only knows a small proportion of another person’s situation.

When faced with another person’s violation of expectations, people tend to quickly generate an explanation of why that person did what they did.

Because of “confirmation bias,” once a person comes up with an explanation of anything (including why someone did something), they tend to look for evidence to support their initial explanation.

Solution:

When a person comes up with an explanation of someone else’s behavior, they should generate at least five other hypotheses and then seek evidence for and against all six hypotheses before taking action.

Examples:

1. A babysitter is put in charge of an infant. The baby cries and the babysitter assumes it is hungry and feeds it. Yet, the baby keeps crying. The babysitter assumes it is still hungry and tries to feed it more but the baby refuses food and keeps crying any way. She tries a variety of foods but the baby doesn’t seem to like any of them. Rather than assuming that the baby is hungry and keep trying to find a food the baby will like, according to the Iroquois Rule of Six, the sitter might consider other hypotheses; e.g, the baby might have gas, have a wet diaper, be sick, miss her parents, or (as was actually the case) have a diaper pin stuck through her skin.

2. You have an important project meeting with Jerry Jones on your calendar for 10 am in room 435. You are sitting at the table but Jerry Jones is nowhere to be seen. The clock on the wall says 10:10. Still no Jerry Jones. You think to yourself, “Well, okay, fine. Obviously, Jerry doesn’t really care about this project.”

That kind of thought is a normal human reaction. Unfortunately, once the thought occurs to you, it is easy to now treat your interpretation of events as a fact about Jerry’s commitment to the project.

The Iroquois recognized this tendency and the “Rule of Six” suggests that before taking any action, you should first generate at least six interpretations, not just one. In this particular hypothetical case, several come to mind.

Jerry doesn’t care about the project so he’s not coming or doesn’t care how late he is.
Jerry comes from a culture where 10:10 is not actually late for a 10 am meeting.
Jerry was unattainably delayed.
You wrote down the wrong room for the meeting.
You are not actually in room 435.
You are in room 435 but in the wrong building.
You wrote down the wrong time.
The clock on the wall is wrong.
You wrote down the wrong day for the meeting.
10. Jerry sent you email asking to change the meeting time but you didn’t check your email.

3. You and your tennis doubles partner are in a crucial match. Your partner keeps serving up weak second serves and your opponents both keep running around their backhands and zinging heavy forehand shots at your body. You’ve already been hit twice because you cannot react quickly enough even to defend yourself. You conclude that your partner must be trying to get you killed and you tell them so. In this case, despite your interpretation, it seems exceedingly unlikely that your partner is literally trying to get you killed. If they are, this is a singularly ineffective way to do it. In fact, despite your having said this to your partner, it’s unlikely you really even believe it yourself. But even thinking this may have several bad effects. First, having told your partner this is bound to make them trust you less. Second, it will make your partner more up-tight and probably make an even worse serve or double fault more likely. Third, it prevents you from finding out what might really be going on. For some odd reason, even though you know in your heart that it is not a likely explanation, the mere having of the thought (and even more so telling your partner) actually makes it less likely that you will try to find more reasonable interpretations. Fourth, it keeps you from working with your partner to find a solution. Other (and, in this case, much more likely partial explanations) include:

Your partner wants to avoid having you hit at the net so badly that they keep trying to hit an ace on their first serve.
Your partner wants to avoid a double fault at all costs so “powder puffs” their second serve.
Your partner has a sore shoulder.
Your partner thinks your opponents like pace and that a slow serve will throw off their timing.
Your partner thinks your opponents are overhitting the returns of their second serves and that the balls would fly way long if you would just duck or get out of the way.
Your partner knows that you want to improve your net game and thinks you will enjoy the challenge of hard hit balls and eventually improve your net game.
Your partner is really being bothered by the sun right now and is finding serving very difficult because, no matter how they try their toss is right in the sun.
Your partner knows that you want both of you to be at net as soon as possible and is therefore concentrating to hard on rushing the net that they are not paying enough attention to first finishing the service motion itself before charging to the net.

In this tennis example, imagining your partner wants to kill you does not suggest any appropriate action to fix the problem. Possible actions that might help you win the tennis match could include getting your partner to hit a slightly less aggressive first serve and a slightly more aggressive second serve, making sure that they know that even thought it’s obviously not desirable to double fault, it’s not the world’s greatest sin either; asking your partner if they are okay physically and if not, coming up with a different plan; playing back on the second serve; moving more at the net to distract your opponents during the return; lending your partner your sun glasses; playing Australian (squatting near the center of the court and signaling your partner which way you will go right before they serve); making sure that your own serve is as different as possible from your partner’s serve thereby making both your serve and theirs more difficult to return; at the outset of the next set, test out more carefully which of you should be serving into the sun.

4. Although generally conceived of as a useful “best practice” in teams or groups, this “rule” can also be applied when it comes to problem solving in general. In particular, it could be particularly useful when resolving issues among two different groups, tribes, companies, or countries. While you pretty much know that the idea your tennis partner is trying to kill you is silly, if you’re part of a group of people who repeat such preposterous stories to each other enough, you will strongly come to believe such stories as the only possible explanation. Thus, a negotiator may try to bring about peace, or at least a ceasefire, between two warring parties, A and B. A thinks to themselves, “OK, I’ll sit down and talk but I know damned well B’s real purpose is to destroy me.” Meanwhile, of course, B is thinking, “OK, I’ll sit down and talk, but I know damned well A’s real purpose is to destroy me.” Ideally, you would like each side to consider the Iroquois Rule of Six. In fact, although this will be discussed in much more detail later, the very fact that they both distrust each other so much could be the initial starting point for finding common ground. Perhaps applying the Iroquois Rule of Six is something they could work on together. They might agree that there could be other motivations for X to fight Y aside from X trying to destroy Y and vice versa.

5. In a workshop I co-organized on “Cross-Cultural Issues in Human Computer Interaction,” we used a card game called Barnga (http://www.acadiau.ca/~dreid/games/Game_descriptions/Barnga1.htm)

In this game, much like Bridge, Whist, Eucher, people play a car in turn face up and the one with the “highest” car wins that “trick” (those four cards). The participants are shown a brief description of the game but not allowed to talk (to simulate the difficulties of cross-cultural communication). This is meant for groups of at least 12 in which case you would divide the 12 into 3 tables of four each. Each table plays for awhile and then the winners and losers move respectively “up” or “down” one table. So far, the participants at each table have been playing by the same set of rules. However, the three tables have three different sets of rules. For instance, at one table there is no trump. At another table spades are trump. (The 2 of a trump card beats any non-trump card). At another table, aces are the lowest car in the deck rather than the highest. Now, people who have learned and operated under different sets of rules try to play together. Well, of course, two people will both reach for the same “trick.”

What is interesting in the context of the Iroquois Rule of Six is that people almost always had one of two first thoughts: “What is wrong with that person? They’re so stupid!” or “What is wrong with that person? They’re such a cheater!” Remember, that these were people who had come together from around the world precisely to talk about cross-cultural issues! And, yet, not only was their first interpretation wrong, it impugned the other as being evil or incompetent. Most people from every culture do follow the rules of that culture. Rules often differ from culture to culture. Thinking about the Iroquois Rule of Six may help you remember that.

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Resulting Context:

Generally speaking, the application of the Iroquois Rule of Six will tend to greatly lessen the chances that teamwork will be disrupted by bad feelings. In addition, if one takes the time to consider and gain evidence about alternative hypotheses, one will learn more about others and base decisions on fact rather than fantasy. Having a wide range of hypotheses, even when it is difficult to gather enough evidence to prove conclusively which one is correct, will greatly widen the scope of consideration of various solutions. In adversarial situations, the Iroquois Rule of Six might at least move people to consider bargaining on the basis of actual needs and desires rather than pre-established positions based on misinterpretations of another groups motives.

Of course, I do not mean to suggest that all conflicts are based on misperceptions of someone else’s motives. In some situations, a finite resource may be in contention by multiple parties. (Even here, it’s possible for the three to agree on a scheme of determination; e.g., rotation, lottery, third-party adjudication, etc.).

Rationale:

Actions are always better based on reality than on fantasy. Yet, humans often latch onto a particular interpretation of events very quickly and with insufficient data. The Iroquois Rule of Six reminds people to generate alternative hypotheses and gather evidence before acting.

Related Patterns:

Reality Check, Check-In.

Known Uses:

Science often approximates doing business in a similar spirit. Scientists are subject to the same sort of “jumping to conclusions” as is everyone else. During their training however, mentors, colleagues, students, professors, and journal editors will constantly be asking the fledgeling scientist to consider various other hypotheses and not simply be satisfied with the first one that pops into mind. In addition, the scientist will be shown how to find evidence capable of disproving their hypothesis.

In Rational-Emotive Therapy, the therapist often tries to get the client to consider alternatives and consequences. Among the alternatives that need most to be encouraged are attributions about other people’s motives.

In Gerri Spence’s highly recommended book, How to argue and win every time, he suggests that when someone in your family is angry with you, rather than getting angry back, instead, you “follow the hurt.” Try to discover what is hurting them. This is not precisely the same idea as The Iroquois Rule of Six, but it seems a cousin. Your initial reaction to anger is often anger. Along with that emotion typically goes some negative attribution about the other person; e.g., “What an A-Hole!” “You’re such an idiot!” “I didn’t put your sweater back? Yeah? How about the time you wrecked my bike?” Rather than sticking with these first impressions, try to uncover what’s really going on. By focusing on the real problem, rather than being blinded by your own emotional reaction, you’ll be more likely to work on a team to solve the underlying problem.

Metaphors:

The strongest metaphor that leaps to mind is life itself. No form of life continues to make unaltered copies of itself forever. There is always variation in the next generation. Life never “sticks” to only one hypothesis.

The second metaphor is human learning. Although it’s annoying that I cannot ever seem to “perfect” my tennis stroke, by the same token, human motor behavior always has some “variation” in it. As we learn to gain more and more skill, we tend to keep those variations that are better. (There are limitations to this approach, but in the current context, the point is that we are not robots and never stick to precisely one way of doing things).

References:

Spence, G. (1995). How to Argue and Win Every Time: At home, at work, in court, everywhere, every day. New York: St. Martin’s Press.

Underwood, P. (1993). The Walking People: An American Oral History. San Anselmo, CA: Tribe of Two Press.

Underwood, P. (1994). Three Strands in the Braid: A Guide for Enablers of Learning. San Anselmo, CA: Tribe of Two Press.

Meaningful Initiation

29 Monday Jan 2018

Posted by petersironwood in America, management, psychology, sports, Uncategorized

≈ 1 Comment

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Business, collaboration, coming of age, cooperation, coordination, Design, initiation, life, pattern language, ritual

Meaningful Initiation

Prolog:

I have mixed feelings about the phenomenon of “initiation.” I’d be very interested to hear about other people’s experiences, intuitions, and studies related to this very common social phenomenon.

Author, reviewer and revision dates:

Created by John C. Thomas on January 29, 2018

Synonyms:

Appropriate Initiation

Abstract:

Persistent social groups typically require people who want to join the group to pass an initiation ceremony, rite, or test. Some of these “initiations” include meaningful tests of skill, knowledge, or loyalty. Such initiations prevent people who are deemed unworthy or not ready from joining the group. This has several additional effects. People who pass the initiation, especially if it is severe, value the group more. The initiation also tends to prevent people who do not really value the group enough (or even seek to subvert it) from joining. In addition, people who have no interest in joining the group may also value it more highly if they know it is difficult to join. Initiations may be severe by virtue of having the test of skill itself be difficult, or by requiring endurance, pain, or embarrassment on the part of the would-be joiner.

Problem:

Groups function better under a wide variety of circumstances if there is a high degree of internal mutual trust. If people work together over a long period of time, trust will develop if warranted. However, often even a newcomer to a group can cause chaos and mistrust due to lack of experience, competence, or in some cases, intentionally. Groups therefore need some way to ensure that everyone in the group is minimally competent, values the group and works for the group’s benefit, not just their individual benefit. It’s important for the group work that everyone value the group and trust each other.

Context:

Complex problems and large problems can often only be solved by groups. For the group to work well together to solve ill-defined or wicked problems, they need to have a common way of communicating, have knowledge of what each other knows, and have a high degree of trust. At the other extreme, consider slaves chained to their oars, slaves picking cotton, or even volunteers, each of whom scans a very small pre-assigned segment of the night sky. In these cases, someone outside the group is typically “in charge” and the cooperation and coordination required among the members of the group is determined, not by the group, but by an overseer. As the problem space becomes more complex however, it becomes more and more necessary for the group to be able to re-prioritize, re-arrange how they work together, and even for fundamental values and goals to evolve. In these latter contexts, it is very important for the group members to share common experiences and trust each other.

In some cases, the normal progression of education, joining a sports league or becoming a full-fledged member of a profession has an initiation aspect even if its accidental. For instance, becoming a tennis professional will require submitting to the requests of coaches and doing a lot of repetition of the fundamentals. It may also require many hours of working out for flexibility, strength, balance, and cardio fitness. In addition, as the person gains skill, their opponents and the venues will tend to produce more and more stressful situations that must be mastered in order to progress to the next level. Similarly, to become a medical doctor requires hundreds of hours of study as well as practical, hands on experiences which will typically require higher and higher levels of skill and stress. Sometimes there are actual specific ritual initiations in addition, but sometimes the structure of the profession itself serves an initiative function.

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Forces:

If someone works harder, or suffers more pain or embarrassment to be accepted into a group, they will tend to value the group more (though this findings has not always been replicated).

For groups to work well together, they need common ways to communicate.

Common experiences tend to increase mutual trust.

For many groups, it is vital that the members of the group are selected so as to have adequate speed, strength, vision, courage, training, skill, or other characteristics.

Groups which are perceived to be very difficult to join may be viewed as being higher prestige than those which are easy to join.

Groups with higher prestige may enjoy more benefits from the larger society such as special laws, exceptions to general regulations, or a better pool of candidates.

Some people may use the excuse of an initiation in order to satisfy their own need to inflict cruelty on others regardless of the impact of that cruelty on the individual being initiated or on the effectiveness and cohesion of the group.

Solution:

Before someone is allowed to join a group, they have to “prove themselves” by undergoing an initiation. This insures they have some minimal qualifications. It also increases the strength of loyalty, social capital, and trust within the group. It may also increase the “cachet” of the group among others.

Examples:

As Royal Dutch Petroleum was nearing its hundredth year of existence, they commissioned Aries de Gues to find out whether corporations ever existed as long as a century and if so, what were the characteristics. He found that indeed, there were companies that old and they had four common characteristics. One was a high degree of mutual trust. A second was “strong boundaries.” This latter characteristic meant that it was difficult to join such companies and people tended to stay for a long time. Both these characteristics are logically related to having meaningful initiations. (The other two are not strongly related to this Pattern; Tolerance for Exploration at the Edges and Financial Conservatism).

See link for examples of religious initiations: https://en.wikipedia.org/wiki/Religious_initiation_rites

Many so-called “primitive” cultures had initiations and rites of passage. Here are a few references.

https://www.artofmanliness.com/2015/09/30/lessons-from-the-sioux-in-how-to-turn-a-boy-into-a-man/

https://mightywrites.wordpress.com/2012/02/21/maori-ta-moko-a-ritual-of-passage-a-study-of-tattoing/

http://www.maasai-association.org/ceremonies.html

https://video.nationalgeographic.com/video/us-apachegirl-pp

Resulting Context:

Presumably and hopefully, the resulting context is a self-sustaining group over time whose members trust each other, communicate well, and highly value their group membership.

Rationale:

Initiations are supposed to have these benefits: 1) The initiation screens out anyone who is incapable or not sufficiently interested to undergo bad things in order to join the group. 2) The initiation causes members of the group to value the group more highly. 3) The initiation provides a common experience that all group members can share. 4) The initiation may make the group seem more “selective” to people outside.

Related Patterns:

Special Roles; Strong Boundaries; Levels of Trust; Bell, Book, and Candle; Apprenticeships; Official Sanctions of Competency.

Known Uses:

College fraternities and sororities, clubs, sports teams, commercial groups in many settings, military groups, religious groups, and professional societies among others, all require tests and/or initiations before one becomes a full-fledged member. In some cases, such as a Ph.D. dissertation and defense, the “initiation” is mainly a test and an educational experience, but there is often an “endurance” aspect as well. While college fraternity initiations may include tests of knowledge of the participants; e.g., about the fraternity, it’s origins and members; it seems mainly to require the pledge to endure humiliation, discomfort, endurance and sometimes physical danger.

Known Misuses:

(Note: This is not a standard section in the Patterns of a Pattern Language. In this case, I think it’s important. While I do think this overall Pattern can be a useful one, it is particularly prone to misuse as well. I’d like to hear other people’s thoughts and experiences of initiations and what could be done to insure that this is a positive pattern.)

College fraternities in particular are known for so-called “hazing” that sometimes results in deaths. The most common cause of death is from drinking too much alcohol in too short a period of time.

Although part of what internships for medicine do is teaching and testing the ability of doctors to handle pressure, the schedules and attitudes often seem to include an element of cruelty and possibly even danger to the health and well-being of both interns and patients. Many professionals in other fields as well have experienced abuse of one sort or another from superiors during or associated with such tests.

In the movie, A Few Good Men, a commander orders a “Code Red” on a recruit who has repeatedly fallen short in various physical tests. The recruit dies. It turns out that his inability to perform some of the physical requirements of Marine training were because of an undiagnosed heart problem. This is at least arguably an example (albeit fictional) of initiation gone horribly wrong. Even though the fallen soldier was “in” the Marines, he was still in basic training which consists of a combination of skills training, conditioning, and repeated “initiation rituals.”

When I was a Boy Scout, my “initiation” consisted of supposedly being branded by a hot poker. Three of us were to be initiated during a week-end long camp outing. The kids who were already in the troop were in the main common room and we three were told to wait our turn in another, smaller room. The main room had a roaring fire and fireplace tools including a poker. I volunteered to go first. I was blindfolded and led into the main room where I had to lay down on a bench next to the fire. My shirt was pulled up and after a few minutes, when my torso felt hot from the fire, an ice cube was laid on my stomach. As you can easily verify for yourself, if you sense both hot and cold at the same time, it produces a burning sensation. I was instructed to scream bloody murder for the benefit of the guys still in the other room. As best I can recall at the time, I had been fairly well convinced that I was not actually going to be branded. (But either way, I thought it better to go first). For one thing, I had been swimming with all these guys and never noticed any kind of a scar that would be consistent with being branded with a hot poker. The second guy went through a similar procedure and was also told to scream bloody murder. After his “branding” the troop members took a towel and put ketchup on it to simulate blood. They took this in to show the third and last one of tonight’s “initiates.” The two of us who had already been initiated still moaned mournfully as though in pain, as per our instructions. When the boys went to blindfold and bring the last initiate in however, he completely freaked out. He not only refused; he fought as though his life depended on it, punching, kicking, biting, and otherwise wreaking mayhem on the older and larger boys who were trying to subdue him for the initiation. Realizing how extreme was his fear, they tried to intimate that he was not really going to be branded but this last boy was far too wound up to pay attention to what was being “intimated.” The troop eventually gave up on his initiation. That boy was seriously traumatized. I can’t really say whether he ever believed us that no-one really meant him physical damage, but he never looked any of us in the eye again or spoke much during the remainder of the camping trip. He never asked for another go at an initiation and, to the best of my recollection, everyone else in the troop felt very bad. Rather than increase social cohesion in the group, this misadventure backfired completely. Whatever the reason, this particular troop soon disbanded. This example serves as a cautionary tale about “initiations” because none of the people involved foresaw this particular outcome or were operating out of conscious cruelty.

Early in high school, I got a volunteer job as a “Y leader” at the local YMCA. I basically taught and supervised younger kids in basketball and various fitness tests. My manager was a young man probably in college. He said I would have to pass a “test” first which consisted, basically, of doing a chore for him; I was supposed to go to a nearby department store and pick up a shade that he had bought and paid for. I went to the department store but no-one in the drapery department had the least knowledge of this guy and the shade he had supposedly bought. I had to return empty handed and figured I had failed my “test.” He explained, however, that he hadn’t bought window shades but lamp shades. Back to the store I trudged and returned with his lamp shades. It all struck me as weird and irrelevant to my job as a Y-leader. But there was more to come.

In order to be fully admitted into this little “club” of the Y-leaders we had to go through an initiation. We had several weeks to memorize every athletic record of that local Y, as well as their times or weights or distances. There was also additional material about the procedures and the hierarchy of the YMCA and so on. Then, we came to the initiation night. I think there were four of us who were initiates. We initiates took turns and had to answer questions given by this same manager mentioned above. While doing this, we stared into a very bright light. He was behind the light so that I could only see a slight shadow of the outline of his head. He and the rest of the Y leaders called us “worms” during this little ritual. On the other hand, the initiates were supposed to begin and end each of our utterances with “sir.” Well, I hadn’t really cared much about the material and quickly got three wrong. Now, I was given a choice: I could either delay being initiated and try again next month, or I could take 40 whacks with a wooden paddle. I opted for the 40 whacks. I had been paddled before with wooden paddles, but never more than a few times.

As I soon discovered, there was another crucial difference. My other paddling had been by teachers. Although they certainly wanted to make the paddling punishment hurt, they also certainly wanted to avoid a lawsuit. Although back then, lawsuits were not so plentiful as raindrops, there were some. In any case, I don’t think any of them actually wanted to physically injure us. This paddling was done by all the boys who were already Y leaders. This paddling was done by my peers. They were not adults but young teen-aged boys. As they took their turns, a few went easy on me and most hit fairly hard — around “teacher” velocity. Two brothers, however, had some kind of sadistic streak. They took several steps forward during the “wind-up” and swung the paddle with both hands like a baseball bat. Anyway, I “passed” the initiation. My backside was black and blue however, not just on my buttocks, which I would have been capable of hiding, but also on the back of my thighs. Two of my co-initiates also received 40 whacks. The last guy had taken the task very seriously and knew an incredible amount of trivia about a bunch of local athletes. But as he answered question after question, the manager simply made the questions more and more obscure, venturing well outside the scope of what we had been told we needed to learn. I realized that the point of the whole exercise was not to have us learn anything but to get to have us paddled. At last, the last boy got three wrong, but to my surprise, when it came to the question, he said he would study again for next month.

Eventually, my parents found out (because the bruising was visible, not just on my buttocks but all the way down the back of my legs) and complained to the Y about this whole initiation. Again, this “initiation” seems to have backfired in every sense. One has to wonder whether overly powerful initiation rituals are also part of why sexual abuse and child abuse often go unreported when it occurs in certain tightly knit groups. Initiation is a tool that needs to be used appropriately, carefully, and protected from the misuse of those who are really interested in inflicting cruelty to others merely under the ruse of carrying out an “initiation.” Need initiations be “secret”? They often are and this increases the tendency for them to be subject to perversion from being what is potentially good for the group into a private exercise in cruelty.

Metaphor:

A sperm cell, whether human animal or flowering plant, must be healthy enough to traverse some distance before getting to an egg. It then has to penetrate the cell wall of the egg. While we do not expect the sperm to therefore “value” the joining with the egg, this process does perform a kind of screening function.

In some team competitions, there are a series of “rounds” before the final round. One could think of these earlier rounds as a kind of trial that has some aspects of initiation. Only the best teams continue on in further into the tournament. In addition, it probably also has the effect of increasing social capital within the team.

Apprenticeship programs often require new apprentices to perform the most menial tasks. This process of gradually assigning more responsibility as the initiate gains more skill is necessary for safe and productive work, but it also may partly serve an initiation function as well.

References:

Aronson, E., & Mills, J. (1959). The effect of severity of initiation on liking for a group. The Journal of Abnormal and Social Psychology, 59(2), 177-181.

http://dx.doi.org/10.1037/h0047195

https://en.wikipedia.org/wiki/List_of_hazing_deaths_in_the_United_States

De Gues, Arie. (1997), The Living Company. London: Nicholas Brealy.

Gerard, H. & Matthewson, G. (1966), The effect of severity of initiation on liking for a group: a replication, Journal of Experimental Social Psychology, 2(3), 278-287.

Walsh, A. (1990). Becoming an American and liking it as a function of social distance and severity of initiation. Sociological Inquiry, 60(2), 177-189.

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