If you’ve got nothing to say, say it.’ As teenagers at school, we could always tell the teacher was annoyed when he would blurt out these words in exasperation. It was usually when the class was noisy, people chatting away excitedly but paying no attention whatsoever to the teacher at the front. I have to confess that, at the time, its subtlety was lost on us.
We would look at each other across the room, puzzled faces, mouthing silently, ‘It?’ Over many years working as leader, coach and facilitator, however, I have noticed, discovered, the real value of staying silent. As someone with a clear introverted preference, being quiet comes easily to me. However, the silence I’m talking about here isn’t quietness per se but silence as presence – active, engaged, being-with.
Often, silence is associated with absence, avoidance, withdrawal from. You can imagine, for instance, the stony silence that follows an argument or the silence of a bored colleague gazing out of the window during a team meeting. I know extroverted trainers who dread working with introverted participant groups because they find the silence deafening, impenetrable, debilitating.
The silence I’m talking about, though, is a deliberate space, choosing contact with another person or a group (or God) rather than filling that space with our words. It’s a silence that invites the other, assures the other of our attention and believes that that connection, that quality of relationship itself, can be transformative. It’s about offering ourselves – and believing that is enough.
When I first started out in my career, I was keen to make a difference through my efforts and concerned about how others would perceive me. I felt I had to speak to convince others of my worthwhile-ness, to show that I had something useful to say. It was all about displaying and asserting my own knowledge and experience. Over time, however, I discovered that my speaking was sometimes, paradoxically, counter-productive.
As a leader, it could inhibit others from speaking their own words. As a coach and facilitator, it could be a distraction, an interference. I realised that awakening and building the best in others often involves silence, listening, genuine curiosity and care. It entails pausing before stepping in, allowing the silence to do its own work.
My silence allows me to not-know. It allows me space to listen, truly listen, to the sound behind a person’s voice; the silent, vibrant, resonating sound of deeply-held beliefs and values, unspoken questions, hopes and fears. My attention, my presence, supports the other person as a human being, nurturing what is within to emerge, to rise to the surface and, in doing so, it affirms something of my own humanity too.
Of course, silence itself is not the only quality that matters in our work. There are times where we do need to speak up, to share and show what we think, feel and believe. Nevertheless, silence can evoke the space, the environment, the conditions, the opportunity, for creative conversation, energetic dialogue and a dynamic way forward.
Picture this. Here I am in a church meeting when a woman sitting in front of me starts to shake physically. This was in the context of a meeting where expectations were high that God would do something dramatic. The people around this woman prayed enthusiastically and the physical shakes were interpreted as a visible and positive sign of God’s activity.
I later spoke to a nurse and asked how the same phenomenon would be interpreted in, say, an Accident & Emergency unit at the local hospital. ‘Possibly as some kind of neurological disturbance’, she replied. I then asked how medical staff were likely to respond if they observed this happening. ‘They would probably conduct tests to understand and treat the underlying physical cause.’
This intrigued me. It’s as if the interpretation we apply to an experience depends partly on the socio-physical environment in which the phenomenon arises (in this example, a church or hospital) and what the prevailing expectations and interpretations are in that context. It also depends on our own personal belief systems and the broader cultural worldview that we inhabit.
This raises interesting questions about which, if either, interpretation is ‘correct’. Someone of a particular religious conviction may argue strongly for a spiritual interpretation whereas someone of a secular-medical outlook may argue equally strongly for a medical interpretation. It sets up the risk of a false dichotomy, as if different interpretations are necessarily mutually exclusive.
One way to look at this is that events and experiences have no inherent meaning of their own. They just are what they are. What happens simply…happens. As individuals and social groups (e.g. cultures, professions), we construct meaning based on what we believe and hold to be true. In other words, we apply meaning to events and experiences rather than derive meaning from them.
A non-medical church member may look at the experience through a spiritual lens; a secular medical practitioner through a scientific lens. As a consequence, they each notice, don’t notice, include and conclude something different. Each lens creates and reinforces its own meaning, superimposes its own meaning, and, having done so, appears obvious or self-evident for those share that view.
It seems possible to me that the same phenomenon can carry more than one meaning. In the example above, it’s possible (assuming, as I do, that God exists) that God may act in a person’s life by creating a neurological disturbance that may, say, reveal some hidden issue psychosomatically or symbolically that is important for that person or cultural community to pay attention to.
Having said that, there may be different explanations altogether to those offered above that could explain this experience. They may not be obvious to us because they don’t fit with our current frames of reference or lenses and are, therefore, in effect, invisible to us. It’s a bit like asking a colour-blind person to describe coloured images or shapes on a card that lie outside their ability to perceive.
So what is the significance for leadership, coaching and facilitation? I think it’s something about being aware, as far as we can be, of our own personal and cultural influences, the effect they have on, say, who and what we notice and don’t notice, who and what we value and don’t value and the impact we have on others.
It’s about being willing to engage in the existential struggle that holding core assumptions lightly whilst taking a stance with conviction entails. It’s about using our work to help others – whether individuals, teams or organisations – grow in awareness of their personal and cultural beliefs, values and assumptions so they can explore new possibilities constructively and creatively. It’s about modelling and nurturing curiosity, integrity and hope.
I wrote a short mini-article, 'Let's get physical', for Training Magazine Europe this week. Drawing on principles from Gestalt, it describes a brief coaching intervention with a new manager that involved physical experimentation, not just conversation. The results were quick and dramatic.
If you're interested in looking further into this approach, have a glance at a previous Gestalt coaching article: 'Just do it.' It describes a longer case study along with the theoretical principles that underpin it. Also have a look at Simon Stafford-Townsend's brilliant blog: 'Experimentation in Gestalt therapy'.
I would be very interested to hear from others who have used this type of experiemental approach in coaching, group facilitation etc. What was the issue, how did you approach it, what happened as a result? I look forward to hearing from you!
Why think outside of the box when you could dispense with the box altogether? Rosabeth Moss-Kanter commented recently on Twitter that ‘To lead real change, it’s not enough to think outside of the box. We need to think outside of the building.’ It reminded me of Chris Argyris who, some years ago, coined the phrase ‘learning loops’ to describe different levels of learning and application:
Single loop learning asks the question, ‘Are we doing this right?’, e.g. ‘Do we have a clear agenda for today’s meeting?’ Double loop learning steps back to ask, ‘Are we doing the right things?’, e.g. ‘Is a meeting really the best way to do this?’ Triple loop learning steps back further still to ask, ‘How do we decide what is right?’, e.g. ‘Are we focusing our attention on the most important things?’
Each step back brings new dimensions into the frame, surfacing and thereby opening assumptions to challenge. I think of it like concentric circles, ripples on a pond, ever moving outwards from the initial point of impact or concern. It exposes wider systems. It shifts the focus onto broader cultural or contextual issues in order to make sense of and take decisions within a narrower domain.
There are some parallels with strategic, tactical and operational lenses, aimed at ensuring effectiveness. Peter Drucker commented: ‘Nothing is less productive than to make more efficient what should not be done at all.’ How much resource do we waste in organisations inadvertently paying one person or team to burn the proverbial toast and another to scrape off the burnt bits?
So we are really looking at how to ask fundamental questions. ‘What is the purpose of our organisation in the world?’ I mean existentially or spiritually, not just pragmatically. 'Why are we here?', ‘What is shaping our values?’, ‘What are we aware of?’, ‘What are we blind to, filtering out?’, ‘What matters most to us, and why?’, ‘Why are we doing things this way?’, ‘Who or what is really driving this?’
This type of critique is where things get tricky and, potentially, revolutionary. Organisations, as people, shape their own perception of reality, what is real and what is true, by the way they construe situations, the narratives they create to explain their experiences, the rationalisations they use to justify their actions etc. And most of this is subconscious, hidden behind cultural filters and defences.
Deconstructing the box entails a willingness to acknowledge it first – to explore and reveal the unspoken, the unspeakable, the not-yet imagined. As leaders and coaches, it calls for vulnerability and courage. It demands a preparedness to challenge and be challenged, to open our eyes, perhaps pray, to expose our limits, our assumptions, our implicit collusion with what is and what appears to be.
I live in a small rural community in central England. Until a couple of years ago, it was a tranquil, peaceful area. Then the local farmer introduced gas gun bird scarers, hoping to protect his crops. If you haven’t heard these guns, they emit a very loud bang every few minutes. It now feels like living next door to a live artillery range. Imagine a grenade exploding outside your front window every 2 minutes. From dawn until dusk. Day in, day out. Week in, week out. Month in, month out.
I struggle to find words to express how stressful and exhausting this experience is. As time goes by, I range from anger to frustration to despair. The sheer relentlessness of it tests my Christian values to the limit. I’ve written so many letters in my head and yet, thankfully, managed to avoid sending them. I’ve explained how I’m feeling and asked the farmer, politely, to consider alternative methods available that are not so intrusive. No response. The loud blasts continue. No end in sight.
And now imagine the farmer’s experience. Struggling to make a living, growing and selling his crops in an increasingly competitive market. Climate change making things worse, alternating between drought and floods. Birds wreaking havoc, or so it seems to him, on the crops. Every loud bang brings a feeling of comfort, an expectation of birds dispersed, hope for a good crop this year. The guns make him feel safer, better protected, more able to deal with the challenges he faces.
This begs questions such as whether the gas guns actually have what the farmer considers to be the desired effect (because increasing evidence shows they are ineffective or even, over time, attract birds) and whether a better win-win solution could be found. However, the striking aspect I want to focus on here is how two parties are able to experience and respond to what is, on the face of it, the same phenomenon, in this case loud bangs throughout the day, so very differently.
Bolman & Deal explored this phenomenon in 1991 and commented that, ‘What’s important is not what happens but what it means’, that is, that every event carries with it potential psycho-symbolic significance. This resonates with Ellis’ earlier observations (the basis for his rational emotive therapy, forerunner of cognitive behavioural therapy) that what we feel tends to be governed more by what we believe about an event, what associations it holds for us, than the fact of the event itself.
There are important implications for coaching and organisation development, as there are in therapy. When working with individuals, groups and organisations, we need to pay attention to what is happening in the client’s world and what meaning, what significance, it holds for them. Imagine, for instance, a change initiative at personal, team or organisational level. What, subjectively, will the change mean to the client? What hopes and fears and implications does it evoke for them?
The client’s meaning-making is likely to be influenced psycho-dynamically (i.e. how it resonates with their previous experiences) and culturally (i.e. how their cultural group – e.g. team, sector or wider community - makes sense of these experiences, including what value judgements it places against them). It means that where leaders seek to introduce proposals, solutions or resolutions, they need to take careful account of different stakeholder values, goals, perspectives and experiences.
A well-known management development agency invited me to take part in a masterclass in Appreciative Inquiry (AI) some years ago, at around the time when AI was first becoming popular in the UK. The idea was that I would write a review of the workshop afterwards that would be published in the agency's monthly journal. I have to confess that I wasn't exactly blown away by the experience. Phrases like 'Emperor's New Clothes' came to mind and I wrote a critical review accordingly. Needless to say, it wasn't published!
I have, however, used aspects of AI on numerous occasions since with different people and organisations and I have to say I've been impressed by the results. I like its emphasis on imagination, positivity and solutions. It fits well with my beliefs from social constructionism about how we create and co-create our own realities. Its discover, dream, design and destiny phases can envision and energise, inspire and motivate people far more than any problem-solving approaches I've seen or used. A simple question such as, 'What has inspired you in the last month?' really can transform the focus and energy in a team.
The best article I've read on the foundations of AI and what it involves in practice is by Richard Seele (2008): An Introduction to Appreciative Inquiry. If you're interested in the AI and to learn more about it, Richard's article is well worth a glance. I have used, adapted and applied aspects of AI without ever having worked systematically through its 4-stage process. I'd be interested to hear from you if you have: what was the issue/opportunity you focused on, how did you approach it, what questions did you pose at each stage, what happened as a result?
Nick is a psychological coach, trainer and OD consultant with over 20,000 followers on LinkedIn. How can I help you? Get in touch! firstname.lastname@example.org