In the video that we link here, MIT Professor Cesar Hidalgo adds another perspective and some numbers. In his studies of network theory he has explored whether markets are meritocratic or topocratic. Put another way, do you succeed because of your talent or because of who you know?
When we think of our world all too often we think of it, ourselves, and our systems as an ordered thing. We make these maps, in our minds and in the minds of our organisations as places made up of ordered linear, perhaps even hierarchical constructs of straight lines and hard edges. An image we try to understand, but that in no real way reflects the nature of reality.
For reality is far different, it’s dynamic, it shifts, and it’s not straight at all. Much is invisible, and what we see is simply a glimpse of a surface of what may be true. Nature is astounding both in its complexity and in its simplicity. It is one.
Those boundaries we draw or even perhaps feel are in fact just constructs of our mechanical minds in a world craving order from chaos. But what if, Watts asks, those boundaries don’t even exist at all?
‘Reality is a marvellous system of wiggles’. And trying to straighten them out to fit into our need for order simply creates a false map that is no reality at all. (Introduced by Emma Loftus)
By John Atkinson. To vote Leave is not a choice to return to greatness but a confirmation of decline. It is to deny that we are intimately connected to Europe, and to pretend that we are in some way special, unique and different. God is not an Englishman and nor was St George.
The way that we have set about delivering this quality has led to an environment where improvements to processes and systems are typically gradual and linear — focusing on reducing waste and variability. Our ability to learn and adapt fast is seriously hampered by this approach. We have not paid enough attention to leveraging the differences we have as human beings — and how we when building on our differences can create much better solutions to our daily work and objectives.
Lack of outside information, and dense cohesion within the network, removes all possibility for new ideas and innovations. We see this in isolated rural communities that are resistant to change, or Nodes with many direct connections that quickly disperse information; Nodes that connect otherwise disconnected parts of the network – they act as liaisons; Nodes that connect two or more clusters – they act as bridges between groups. We see this in isolated rural communities that are resistant to change, or in a classic “old boy network”. Yet, the dense connections, and high degree of commonality forms good work groups – clusters of people who can work together smoothly.
Guanxi is defined by Mei- hui (1994) as a gift economy, but it is much more. Luo (1997) say, “The Chinese word Guanxi refers to the concept of drawing on connections in order to secure favors in personal relations. It is an intimate and pervasive relational network in which Chinese culture energetically, subtly, and imaginatively engage” (p. 2). But for our purposes perhaps Bell’s (2000) definition is most helpful. He defines Guanxi as more than connections; it is a “mechanism by which individuals are able to achieve personal, family or business objectives. Bell’s definition focuses on a process by which we achieve collective goals.
An individual is a specific human being with a personal identity that is represented by his desire to be and to become who he wants to be. Social identity is just one aspect of this individual’s personal identity. Having a social identity does not necessarily preclude an individual from choosing another social identity. To do this he must be able to think and to reflect on whether his social and cultural background or his position within society is the most adapted to his personal endeavours.