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A blog about gender, culture and organizational change


By Gender at Work Media / August 23, 2014 / Loading Disqus...

This toolkit developed by Srilatha Batliwala and Michel Friedman helps build the capacities of women in leadership positions. Based on the work done for CREA’s Feminist Leadership for Social Transformation—Clearing the Conceptual Cloud, the toolkit has been developed in collaboration with Oxfam. You can download it here. We chatted with Srilatha about what it covers—gender, power, deep structures and what it takes to create safe spaces.  

1. What are some of the most important tools you have talked about in this toolkit? 

I think each one is useful in a particular way, in a particular context and what each individual experiences with each tool is highly subjective and varied. Each exercise does something different, at a different level, or works for understanding different aspects of one’s internal life or organizational environment. But there are probably some that have a greater potential to create “AHA” moments—the deep structure mapping, for instance, or the personal histories with power, or the “I'm Okay You’re Okay” grid. 

2. Some of the exercises in this toolkit are intense and challenging such as the one which requires introspection on one’s own relationship/ experience of power. What kind of mindset or attitude is important for participants coming into it? What must they be prepared for? 

I think all the exercises require a considerable degree of openness, honesty and self awareness. But it is difficult to be totally self-aware unless one is also quite mature. People who feel easily threatened and insecure, who always need to be in control, may not get much out of them, especially the “SELF” exercises. For instance, in order to locate yourself in the “I'm okay you’re okay” quadrants, you have to be prepared to admit—even if it is only to yourself—that you’re primary position is “I'm not okay, you’re not okay”. Fortunately, a lot of the SELF exercises don’t demand that you share your insights with other people but they do expect you to act on the insights they give you, or to begin to explore how you can change negative patterns. 

3. What about the other side of it? What is important in a facilitator? What kind of attitudes or openness must the facilitator bring into this? 

Because of the sensitive issues and emotions that most of the toolkit exercises will inevitably throw up, we have emphasized the importance of the facilitator’s role and skill in managing these. The facilitator’s guide was added to the toolkit precisely for this reason. But the most important factor is the need for the facilitator to create a safe environment for the process, which means establishing and sustaining norms of respectfulness, honesty, non-judgement, dealing constructively with negative emotions or conflict that may emerge. This means the facilitator herself must be careful to keep an open mind, to remain non-judgemental even when opinions or attitudes are expressed that conflict with her own. At times, however, the facilitator will also have to have the courage and capacity to name and visibilize the dynamic that is causing problems, and manage the anger or hurt this might cause. The larger purpose of each exercise, and of the process as a whole, must remain the overriding priority for the facilitator, and individual sensitivities and reactions have to be balanced with this. THIS IS HARD WORK!! Which is why we have pointed facilitators to several resources that can help them do this, especially if they are not experienced facilitators – in situations, for instance, where a staff member may play the facilitator’s role. Nevertheless, we realise that even the most excellent facilitation may not work with leaders or organizations that are deeply threatened and resistant to change. 

4. The tookit talks about creating safe spaces for participants. What are “safe spaces” and why are they important? 

The kind of openness, honesty, and deep interrogation of the SELF, of organizational systems and practices that the toolkit demands, cannot be conducted or completed in an environment where people are afraid, tense, anxious. They may fear reprisal for speaking up, for naming the “elephant in the room”, or simply for sharing their real feelings honestly. So it is critical for the atmosphere to feel safe—meaning a space where there will not be judgement, reprisal, counter-attack, or blame—where each person is treated with respect and as an equal, where everyone is given the benefit of the doubt and the right to articulate their opinions and feelings, and who is trusted about wanting to contribute to the collective goal. It is difficult to describe a safe space in words. It is something we feel in our gut, something experienced. It is being in unsafe spaces that makes one realize the quality of a safe space. 

5. What are some of the ways in which safe spaces can be created? 

This is a complex process and cannot be described in a few words. The toolkit provides some ideas on this in the facilitator’s guide, as well as links to other resources that provide guidelines for creating safe spaces. Michel, in particular, has shared some of her practices in creating safe spaces for groups riven with conflict, anger, and even violence against each other.

6. In the toolkit, you have a section on why articulating Values and Principles (as an organization) matters. What are some of the challenges that organizations may face while doing this? 

As you know, the leadership toolkit is based on the concept paper that I wrote much earlier for CREA: Feminist Leadership for Social Transformation – Clearing the Conceptual Cloud, in which I proposed the idea of the feminist leadership “Diamond” comprising the four Ps of Power, Politics (purpose), Principles and Practice. I theorized that only when the four Ps are in alignment, when the power that leaders have is tempered by and accountable to the purpose for which they are leading (the politics of the organization or movement), and the principles and values they must uphold and promote, that their practices will reflect feminist ideology. But usually, organizations and leaders don't bother to spell out their politics / purpose or the principles and values of the organization / movement, or believe they are obvious or implicit, and so they don’t create any clear mechanisms for checking whether the organization’s internal and external practices are in sync with these values or not. So an important first step is to articulate values, and then to figure out how you are going to monitor the implementation / practice of these values. 

The main challenge in this process, though, is the temptation to put down a lot of high-sounding values and principles with no corresponding set of measures or indicators of what these will look like in practice. Which is why the toolkit offers an example of how you translate values into what we call “operating principles”, which are much more amenable to assessment. 

7. You have talked about power in different contexts and forms including ‘hidden power’ or ‘invisible power’. Can you briefly tell our readers a bit about that? Are these concepts that are recognised and acknowledged among feminist organizations or is it a challenge for organizations to look within? 

I would say that hidden and invisible power are not widely recognized or acknowledged in most organizations, leave aside feminist organizations. Most organizations—private companies, government departments, NGOs—would rather not deal with these dimensions of power, because they are uncomfortable realities. In rural districts of India, for instance, I have seen senior government civil servants send their wives to represent them at various events (like the inauguration of a women’s income generation program, for instance) and these women think nothing of introducing themselves by their husband’s designation (I am the District Magistrate, said one, I am the Superintendent of Police said another). This is a highly normalized form of hidden power in rural India. 

In feminist organizations, there is even greater resistance, sometimes, to recognizing or dealing with these forms of power because of all the myths and assumptions embedded there. For example, the belief that they should avoid all hierarchies and create “flat” organizations (often resulting in hidden or invisible hierarchies), the sense of discomfort with power and formal leadership and the mythology that is created that power is distributed equally, the delusion that women can’t behave oppressively to other women (or anyone else), the assumption that feminists will inevitably lead differently, fairly. For more information and an appreciation of the importance of hidden and invisible power—especially in organizational contexts—I would refer readers again to the Feminist Leadership for Social Transformation concept paper on which the toolkit is based, and particularly to pages 32 - 45. 

8. The toolkit talks about organizational ‘deep culture’ , the hidden sites and processes of power and influence in an organisation that construct its actual culture. It includes informal or unstated values and systems of reward and recognition like gossip, rumours or the culture of staying late or working on weekends. In some countries where these are ingrained ways of working (where there is no recognition of ‘overtime’ for example), how hard is it for organizations to break out of these systems? Have you frequently seen a commitment to do so on the part of management?

Personally I have seen very few organizations in my context in India and South Asia, willing to acknowledge the existence of a deep structure, let alone tackle the dynamics that operate within it. Even some of our most famous NGOs have revolting gender-biased or caste-based practices (like dress codes for women staff even in their offices, or subtly ensuring that people of certain castes do not handle food) that continue to this day. Part of the problem is that most people don’t challenge these unquestioned norms for fear of losing their jobs, or being penalized or stigmatized in other ways. There is a culture of silence and acceptance that gets constructed, a mirror image of the silence and acceptance of our culture as a whole. I have seen change happen only in contexts where there were leadership changes, or leaders themselves recognized the destructive power of what was happening in the deep culture, and decided to address it. But this is very, very rare. The need to tackle deep cultures is only now being recognized. And frankly, even when this happens, it’s not as though we have a vast number of people who can help organizations work on this. There are very few skilled people who can walk organizations through the process of unearthing their deep cultures and resolving some of the more problematic dynamics hidden there. So the whole area of organizational deep culture / deep structure is a huge challenge.


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