Spoiler Alert: These essays are ideally to be read after viewing the respective films.
Showing posts with label organizational theory. Show all posts
Showing posts with label organizational theory. Show all posts

Sunday, October 14, 2018

Jobs

Typically as a company transitions from an enterprising, creative new venture to a large organization to be managed, a staid CEO replaces a visionary founder. In the case of Steve Jobs at Apple, the very nature of the man’s vision was not only inherently at odds with the status-quo underpinning of a large organization with a budget, but also essential to the company’s business model. Hence, the company, including its shareholders, paid a price for years for jettisoning Jobs. The film, Jobs (2013), is centered on the distinctiveness of Jobs’ vision. Although the film also hints at why this distinctiveness is such that the company would (and did) lose as a large organization after making the typical founder-to-CEO transition.


On the surface, Steve Jobs’ vision was to create new products that people could use. In fact, Jobs wanted the invented products to play a ubiquitous role in people’s lives—even being a virtual extension of their arms. Considering the Apple phones, laptops, ipads, and ipods that resulted from this vision after its initial desk-top computer manifestation, Jobs turned out to be incredibly successful. Perhaps the lesson we can draw is that it takes a lot of time for a different vision of society to come to fruition. Besides the sheer time it takes to invent and implement a product that is radically different, the tyranny of the status quo in institutions as well as a society itself acts as a solid counter-force that holds the process back—especially from one invented product to the next on the long way to the vision being realized.
The vision was so massive in terms of how much it would change society, including what people do on a daily basis, and so different from the status quo societally that the normal transition from a founder to an organizationally-ensconced CEO threatened the realization of the vision from being accomplished. As if this problem were not enough, the film shows the viewer just how much of an asshole Jobs could be (someone actually calls him that in the film). More typically of a founder, Jobs also tossed out the strictures of budges on a regular basis. In the film, he says that the next product line should risk the whole company, presumably because of the sheer "differentness" of the next invention. In fact, he also says that he wants different, not just better. So rather than assume that the company’s focus should be on an incrementally better version of the Apple II desktop computer, he pushed the untested Macintosh project, to which he had been tasked by the CEO, into front and center for the company even though that project by its very nature as radically new needed more money, staff and time (including a two-year extension on the delivery date) than the board could accept. At the time, seventy percent of the revenue was coming from the Apple II, so why not act like a company in business and focus on the winner rather than an untested product line?
Yet to Steve Jobs, the very point of Apple (and perhaps any company) is not finally to maximize profit, but, rather, to build something that will not only be useful, but will change society. It was the status quo and its sycophants that Jobs pointed to as the societal sickness. The year 1984 would not reflect George Orwell’s book, 1984, which describes an autocratic, totalitarian society. Apple would see to it that a different society would exist—different to not only the status quo prior to 1984, but also a future in which people do not have the ability (and thus freedom) to express themselves as unique (and free) individuals. Jobs wanted employees whom society viewed as crazy for thinking outside the box—even questioning societal assumptions. This included thinking outside the organizational box—even questioning organizational constraints that enforce the status quo. HR departments don’t usually seek out such people to hire. The distinctiveness of Job’s vision thus meant that the company could not be run as other companies—those that are inherently ensconced in the societal and even organizational status quo. In fact, large corporations even unwittingly promote and enforce the societal status quo because they can make a lot of money in it.
How to break the natural law of founder-to-CEO transition in organizational lifecycles by retaining a founder’s power while still giving some heed to financial constraints is the question that the film does not answer; Jobs is simply replaced, then let back in again. The vision gains new force, but what of the running of the large organization viably so it can continue to deliver financial resources for different, rather than just better, projects that are untested and by their very nature long in gestation? In short, what if a founder’s vision is not so easily replaced by an organizational mission that everyone pays lip-service to but in actuality ignores? Apple depended on Jobs not only because of his inventive brilliance, but also the very nature of his distinctive vision.

Monday, September 1, 2014

The Emperor: Above the Clouds of Petty Protocol

In complex social arrangements, such as exist in governments, business firms, and religious organizations, a person must climb through many levels before reaching persons of sufficient height and occupational breadth that what had been said to be binding requirements suddenly become as though unfettered butterflies. Astoundingly, the mid-level subordinates may even object as the rules are relegated back to their true status as guidelines. Beyond the element of greater authority, a greater perspective in terms of what truly matters is profoundly important in this regard. Having many decades of lived experience, plus a certain maturity in place of pettiness, is also in the mix. A Pope of the Roman Catholic Church, for example, may be more likely to pick up on a sincere heart of the sort Jesus would praise than run through a laundry list of doctrinal requirements. 

In the film Emperor (2012), religion and government are intertwined in the Japanese emperor, who was until shortly after World War II also officially a living god. Although his aides attempt to put General MacArthur into a straightjacket of protocol for the meeting with the emperor at the end of the film, both the general and the emperor are off sufficient maturity and perspective to disabuse themselves of the protocols and focus on the truly important stuff. To discern the petty from the profoundly important is a key feature of upper-echelon leadership.


In the film, Teizaburo Sekiya forewarns General MacArthur before the meeting with the emperor. “there are certain proprieties I’d better make you aware of. You may not shake His Majesty’s hand or touch him. You must never look His Majesty directly in the eyes. You may not step on his shadow. When you sit down with His Majesty, you have to sit on his left. You must never call His Majesty by his name.”

Upon greeting the emperor, General Bonner Fellers obeys the protocol, assiduously avoiding eye contact with the shorter man. General MacArthur begins likewise, looking above the emperor, and says, “It is indeed a pleasure to welcome you here, Your Majesty.” The emperor thanks the general, to which MacArthur thanks the emperor, making eye-contact with a warm-hearted expression and outstretching his hand. The emperor wears a confused look at first, but then gently shakes the general’s hand.
As if the general had not broken enough with protocol, he announces that he has arranged for a picture. The emperor motions to his aide not to object, and moves into position for the picture—the general standing on the emperor’s right.

After the picture is taken, the general announces that the translator is to stay but everyone else in the room is to go to the library while the general and emperor talk. Being excluded, and thus unable to enforce the protocol, Sekiya blurts out, “But that was not part of the plan.” The emperor says “Sekiya” in a way that lets his compatriot know that he is to comply with the general’s wishes. Only the general and the emperor appear aware of the political reality: the general rather than the emperor is running Japan. To the victor goes the task of rebuilding the foe.

The emperor takes his seat, with the general already seated to the left. The emperor then rises, and offers himself as solely responsible and as willing, therefore, to take all the punishment. “This has nothing to do with punishment,” the general replies. Even among two leaders in high places, one can lose sight of the truly important. The general had cut through the morass of thou shalt nots, which the lower and mid-level functionaries hold onto so tightly, to establish a sort of collegial intimacy that renders the two men much more alike than either to his respective subordinates.  Only at that high level can the sun shine above the clouds of minutia, such that eve the gods on Mount Olympus might be jealous of what man can accomplish. “I need your help,” the general beseeches with heart-felt concern for the emperor’s subjects as he looks directly into the man’s eyes. “So let’s see what we can do to get Japan back on its feet.” Both men doubtlessly know that this task lying before them is vitally important, as many Japanese are starving at the time.

The movie thus provides a good snapshot of organizational life being appreciably freer on the top floor and unnecessarily petty on the floors below. How to convince the narrow-minded gate-keepers that their levers are not so vitally important after all is a question in need of an answer. It is telling that Sekiya is so greatly disturbed by the general’s change of plan. MacArthur has used his experience wisely in not having argued with Sekiya as he promulgated the forbidden conduct; the general undoubtedly knew the true pecking order in Japan then, and that he could appeal directly to the emperor as both were unique having responsibility for the whole of Japan and thus would undoubtedly relate.