I took part in an excellent mediation workshop this week run by Karen Bailey, a talented and experienced coach, mediator and trainer in this field (http://www.karenbaileymediation.com/
). I found it interesting to explore different models and approaches ranging from arbitration and advocacy through to non-directive facilitation. It resonated for me professionally because, as an OD practitioner, I’m often invited to coach others on conflict resolution, to do teambuilding where unresolved conflict is a factor affecting team morale and performance, or to act as a third party helping others (e.g. line managers and staff, or peers) to address and resolve stuck-ness or tensions between them. It also resonates for me spiritually because the notion of mediation is at the heart of my Christian beliefs. The biblical characterisation of Jesus Christ as mediator between God and humanity is the cornerstone of Christian theology, a role that Christians too are called to emulate and follow as peace-builders in the world.
The model we explored and practised emphasised the importance of creating a semi-structured space for parties to listen to each other. If they can genuinely hear each other, there is scope for establishing empathy and reaching shared solutions. This involves the willingness of all parties to engage in open, direct and…potentially scary…dialogue. The mediator speaks to this fear dynamic explicitly: ‘This is going to feel very uncomfortable, but we’re here because we believe the outcome will be worth it.’If the mediator and participants can learn to manage their own anxiety by facing it head on, they may also feel able to lower their defences and hear each other. We looked at four conditions that enable this type of mediation to be successful: the mediator is impartial; the mediation is confidential; participation is voluntary; outcomes are self-determined. These condidtions provide a basis for establishing clarity and for contracting with oneself, participants and sponsors beforehand.
Karen explains why these same conditions can sometimes make it difficult for internal HR (or OD) practitioners to fulfil this role within their own organisation or business partnering arena effectively. (For further comment on this issue, see: http://www.karenbaileymediation.com/transforming-hr-practitioners-into-mediators/
). We also looked at four aspects of participant experience and perspective that provide a content-orientated focus for the mediation: each participant’s S
tory; each participant’s felt Impacts; each participant’s N
eeds; each participant’s G
oals (making the acronym SING). The mediator meets with each participant to tease out these aspects beforehand. The participant’s story is his or her own subjective experience of the situation; impacts are what he/she is feeling emotionally; needs are unfulfilled desires or challenged values; goals are the outcomes each person hopes for. ‘What’s going on for me’, ‘How this is impacting me’ and ‘Why this is important to me’.
At the start of the session with all parties in the room, the mediator reiterates the process and invites the participants to (a) be honest and direct with each other and (b) listen and show respect to each other. The mediator may invite each party to make an opening statement and then allow the conversation to free-flow. The tricky part I found as mediator-in-practice was when to intervene and not to intervene, how to intervene in such a way that facilitates rather than interferes with the process, how to manage my own anxieties if ferocious conflict emerges, if one party appears bullied or if the conflict became directed at me.
Karen offered some useful ideas…simple in principle, harder to do in practice! The mediator can summarise, reflect back…’This is what I’m hearing…’, ‘Sounds like…’, enabling the participants to feel heard before moving on. The mediator can call for a break, allowing mediator and participants to step back, take time out if they need to cool down or reflect before re-engaging.
The mediator can co-facilitate with another mediator, creating the benefit of two perspectives, insights and interventions, especially valuable if one of the mediators feels hooked, emotionally destabilised or disorientated by something in the conversation and needs to detach in order to re-engage. The real challenge, opportunity and skill lies in enabling the participants to establish and maintain high quality contact with each other, even if that contact feels loaded with intense emotion. It’s a process that involves faith, faith that if the participants will find a way to hear and connect with each other, that they may feel empathy and will move towards finding their own solutions. It also demands that the mediator be fully present in the room, fully in role and fully in contact with participants. The session ends with participants discussing and agreeing their own way forward. This kind of mediation clearly demands patience and courage but the benefits can be transformative.
Christmas time. A special time to enjoy family, friends and festivities. For many of us, it’s a time off work, chance to relax, eat, drink and party. There is, however, a deeper meaning to the event, a meaning embedded in its very name: Christ-mas. For Christians, it represents a celebration of a unique and critical moment in history, the birth of Jesus Christ. This distant event has important implications for my work in leadership, OD, coaching and training.
The idea of God as a human child should shock, confuse and amaze us. After all, if God exists and if he really is everything the Bible says he is, e.g. all powerful, all knowing, an invisible being, it makes no sense to imagine all those qualities in a vulnerable, dependent, human baby. The arrival of Jesus, the transcendent become immanent, is a profoundly paradoxical event. Little wonder so many people today find it difficult to imagine, understand or believe.
I find it stimulating and humbling to reflect on this. It calls me to ask serious questions of myself, my life and my work. Whatever I’m doing, whatever role I’m playing, my work is essentially about people, developing people, releasing potential, building a better organisation, a better world. So I will share five short thoughts and meditations this Christmas kairos evokes for me. Please share your reflections and responses with me too. I’m keen to hear.
1. God as human. The appearance of God in human form (Gestalt) reminds me of the notion of contact in Gestalt psychology, a deep sense of presence and connection with people. It’s about intimacy, empathy, touch, being-with in the here and now. In my work, I sometimes become so focused on the task that I can lose touch with myself, with others, with God. Incarnation is about coming close. How can I develop and sustain a better quality of contact?
2. God as child. The Christ child reveals God at his most vulnerable, a willingness to take risks and to depend on others. It reminds me of notions of attachment in psychodynamic psychology. It sounds inconceivable to imagine God placing his life, his wellbeing, in human hands. Yet it challenges notions of arrogant, egotistical, macho leadership. It models humility, trust, a working with others to achieve a purpose. How can I become more humble and inclusive?
3. God as love. In becoming human, God enters human experience. Jesus’ loving, empathetic way of relating to people reminds me of notions of relationship, positive regard and authenticity in humanistic and person-centred psychology. He balances ‘grace’ with ‘truth’ in a way that I find very difficult. He demonstrates altruistic self-sacrifice, critical friendship and tough love. How can I be better and more consistent at putting others’ best interests first?
4. God as truth. The arrival of God in human history in such a dramatic, physical way challenges previous notions of God and of humanity. God challenges all presuppositions, cultural perspectives and traditions. This reminds me of addressing limiting beliefs in cognitive psychology, fixed Gestalts in Gestalt psychology and personal-social constructs in social constructionism. How can I work with others to explore and create fresh possibilities, fresh paradigms?
5. God as saviour. The Bible depicts Jesus Christ entering the world to save a humanity that is lost. This notion of lost-ness reminds me of ‘angst’ in existential and psychodynamic psychology, a deep feeling of alienation from oneself and others and from any sense of ultimate meaning and purpose. It’s as if Jesus resolves our alienation from God and the world to bring new hope. How can I ensure my work brings fresh meaning and hope to others?
I wish you a merry Christmas and a very happy new year!
It’s funny how these things come out of nowhere. One week ago, we received an unexpected bill that threw us into regressive stages of conflict with a major telecommunications company. The cold, belligerent manner we experienced left us dazed, upset and angry.
We felt unheard, misrepresented and unfairly treated. It triggered subconscious memories of similar experiences in the past, from bullies in the school playground to poor customer service elsewhere. It’s what psychotherapists call transference and human givens therapists, pattern matching.
The thing that left us most confused was that the people we spoke with were more concerned with bureaucracy and rules than with customer relationship or retention. In taking this stance, they were inadvertently working against their own company’s as well as our interests.
We will cancel the contract and the company will lose more in on-going revenue than it would have gained from pressing a debatable charge. We tried to explain this but they would not, could not hear. They were entrenched in their views, their predetermined systems and procedures.
After countless phone calls, we spoke with one person, an African man who treated us warmly, listened hard to our story, communicated empathy, took personal responsibility to work for a solution on our behalf. He mediated a resolution, the company dropped the charge and the dispute was ended.
It was a tiring and frustrating experience and I’m trying hard now to listen for the voice of God. What was really going on here? At a human level, it was an encounter with an organisation, an institution, that has lost sight of the customer, that appears more interested in processes than people.
But there are spiritual parallels too. I have this flash back to Jesus’ encounters with the religious authorities. They had become so locked in rules, in regulations intended to safeguard God’s interests as they saw it, that they had inadvertently lost contact with God and with people.
There’s this same risk in any organisation, in any situation, that we construct a fixed gestalt, a fixed expectation of what is and should be that blinds us to alternative perspectives and realities. In the Jesus case, paradoxically, it prevented the religious recognising ‘God with us’.
By contrast, this African man moved towards us, stepped into our shoes, took up our case on our behalf and mediated a positive result. In effect, he mirrored Jesus by his actions, working to restore relationship where it had been damaged. This is the heart of the Christian gospel.
And so as I look back over the week, I feel irritated by the bureaucracy, sad that I sometimes lost sight of the ‘opposition’ as people, relieved that fairness finally prevailed, grateful for friends who helped us laugh in the midst and thankful for the mediator who inspired us to be more like Jesus.