The tragedy of a well ordered country

The murder of nurse Linda van der Giesen could possibly have been prevented.

Already for a while Van der Giesen was threatened by her ex-husband. She invoked the police several times. The police understood the danger, and could have come into action but did not because the police protocols required building a dossier first. Without that the police’s case could be rejected by the Prosecuter and the Court. So, in this case, the protocols prevented adequate and timely action.

The problem at hand here can be summarized as follows: sometimes our thoroughly regulated society prevents us to do the right thing in a given situation. For example, to say no to energy wasting nonsensical actions that the rules dictate; or to indeed  just perform that single sensible action, even though it is against the rules.

In our orderly country the creation of more rules is often the standard response to the finding of something wrong. Such is currently on the agenda after the discovery of fraud in the Amsterdam city council. In response, all sorts of rules and controls are now being built into the work of the council. While decades of experience with this kind of rules  indicate that it is a waste of money and energy. To the frustration of many employees.

What doés work, and what actually is most desirable, is that employees would act attentively and adequately, whether it be policeofficers or Amsterdam civil servants. But by enforced compliance with rules that effect is reached only marginally. For that something completely different is required than rules.

In the police organization there is a beginning of awareness to this. Leon Kuijs, chairman of the Police College, puts it as follows. “Police officers are now taught to take responsibility for what they have done, but there comes a time – and it will not take long – that we will be accountable for what we did nót do. As, for example: you could have known this or that, because you should know everything. Why did not you see it?”

Hiding behind rules will be a lot harder then, and that seems like a good thing.

The Ellips Revisited

Of all of them it was great that they were there last week during the debate in De Rode Hoed on whether the ban on Spinoza should be lifted. The representatives of the Jewish Orthodoxy were brave in participating, and it was nice to have the two atheistic philosophers attending. But for me the greatest added value was in the renowned historians who devoted their attention to such a thorny and complex issue as the ban which the Board of the Portuguese Jewish community in 1656 issued on Baruch Spinoza.

The issue is thorny because Spinoza nowadays is recognized worldwide as one of the most brilliant philosophers of all time, while a Jewish community like the Amsterdam Portuguese Jews also would like to appear a bit brainy. Then it does not help that you threw out such a brilliant member.

Simultaneously, the issue is complicated because even brilliant ideas are not necessarily harmless. An important prerequisite for a stable status quo (social, religious, political) is that there is not too much overthrown by thinking, because that could disrupt society.

Spinoza’s philosophy was very explosive indeed and the historians gathered in De Rode Hoed had a keen eye for the necessity which the Portuguese community felt at the time to contain the dangers of that thinking. If only to avoid irritating the Dutch Republic that tolerated the Jews.

By weighing all these factors, the outstanding historians managed to achieve a balanced and mild assessment of the different players in this drama: the Portuguese Jewish community, Spinoza, and later generations who worried and worry about the ban.

But does the relativist, understanding attitude of these historians mean that the question actually remains unsolved in our stomach? The historian Jonathan Israel made it clear that that does not have to be the case: you can very well, after sketching the intricacies of the complex big picture, then draw a few bright lines. He did himself as follows.

He noted that the most often proposed solution to the problem of the ban on Spinoza is: lifting the ban. Thereby there is discussion about who might do that. Would only the Portuguese Jewish Community be authorized because it has pronounced the curse, or is it something of the whole Jewish community?

Jonathan Israel then chose not to go into that question but to ask another: Who cán, from the perspective of mental fitness, lift the ban? If you ask that question it becomes, Israel says, quite clear that Orthodoxy, whether Sephardic or Ashkenazi, is not able to do so. In substance, Spinoza’s thought is after all, by his rejection of a personal God and supernatural revelations, still too subversive and threatening to them.

At the same time it is, according to Israel, also perfectly clear that the Liberal Jewish movement is up to the task. Indeed, it should take up the task (at least in substance, for in a strictly legal sense that is not possible) because the movement – unlike Orthodoxy – explicitly lets itself partly be inspired by the value system of the Western Enlightenment. And then you can not get around Spinoza, with his keen advocacy of democracy, tolerance and freedom.

I think Israel is right. For indeed, the Liberal Jew lives in two worlds, and has two focal points, which is sometimes expressed as ‘the ellipse’. These foci are Jewish tradition on the one side and the Enlightenment on the other.

Living with two focal points is certainly not easier than with one focal point, but in Israel’s and my own vision it is more interesting than if you keep at one focus. This requires a strong self-awareness, and I am glad that liberal-minded Jews in the Netherlands received a substantial helping hand from an English top-historian.

Also see Levinas and Spinoza

Ten bridges too far

I can not see it otherwise. Pleasant cooperation begins and ends with knowing of each other what you’re doing. Also in such a mega-organization like the municipality of Amsterdam.

Even if that means that policy makers sometimes have to know exactly some details of the logistics of a form or informationflow. And that a manager must be able to dive into the exact records of one of his products and must be able to follow the process of creation.

That’s ten bridges too far, I know that now too. Because they don’t wánt that at all, those managers and policy makers, for various reasons.

Therefore it is all the more remarkable that recently, just before my departure as ‘clarifyer of workprocesses’, I was allowed several times to experience the flow that occurs when six or seven people together harmonize their process – their daily bread – and feel taken seriously in it. That generates a specific relaxed kind of job satisfaction.

But now we are back again at the lonely, individual process-tinkerers. Or at the collective brown-paper products that are admittedly created with great flow, but of which after a year nobody knows where they are.

But one time it will be fixed well again – I can not see it otherwise.

Also see Live to see

Reluctance against the West

A common factor in many of today’s trouble spots is the resentment of some of the combatants against the West. Whether it comes to IS in the Middle East, the Russians in Ukraine or Boko Haram in Africa, they are all filled with a deep distrust, if not hatred of the West. Like their kindred spirits in our own Western countries. And according to Abdou Bouzerda the disproportionate attention to the Palestinian-Israeli conflict is also traceable to that factor.

What to do about that?

You can go along with it because, you say, there’s some sense in it. We simply played the boss for too long. The certainty with which the West once thought itself to be in the position to decide about good and bad for the whole world has severely become unserviceable. Guiltfeelings about that colonialism are more appropriate, it is now up to the West to remain silent.

This response sounds to me a bit outdated, reminescent of illusions about non-partisan pacifism, or about being above partisanship. As if you yourself do not have your own point of view or even nothing to defend. The renewed Western focus on defense shows in my view that we definitely dó have something to defend in the West.

Another possible response to the resentment against the West is to go against it because, as you believe, many of our values such as human rights and democracy are actually universal. “Actually”, according to this view, all nations would want them, even if they don’t realize it yet. We must therefore continue to propagate these values’s universal validity. A bit like the Dutch theologian Erik Borgman did recently in an article on religious freedom in which he declared that religious freedom belongs in every constitution.

A problem for supporters of this second position is that the resentment against the West makes a lot of groups and people allergic to that kind of messages. A frequently heard Western solution for that objection is that we do not call these values ‘Western’, but ‘universal’. The danger of this tactical approach is that it (understandably) reinforces the revulsion. After all, even if it were true that those values are universal, people still want to find out themselves. They don’t want to get those values carried over from former imperialists.

One can also, with Amsterdam Mayor Van der Laan in his Abel Herzberg Lecture, opt for a third position, and say maybe there be several moral compasses next to each other. “We live with different moral compasses, in a world of trouble spots. We will have to get to know each other’s moral compasses and recognize these compasses often originate from suffering. There is no ‘patent’ in the world of suffering, according to Van der Laan.

This third option resembles the first, except that Van der Laan links this position to great alertness and willingness to actually physically intervene. I think that is also the beauty of the Mayor’s position: his criteria for whether or not to intervene are of a very practical nature. He looks at human behavior, thus reducing a complicated ideological debate to a, at least for his own feeling, practically performable assessment of behavior. Does someone sow hate, does someone call to violence, does somebody use violence? Then that is a border crossing and there will be no millimeter tolerance.

What appeals to me is that Van der Laan actually lets go the always so pretentious universalism. The first option doesn’t do so because, following a statement by Alain Finkielkraut, it remains trapped in the adoration of the other, or of all others, and from there in a kind of sterile above-partisanship. The second option obviously does not do so, because it precisely believes in the universality of certain values.

The Van der Laan-option eliminates this universalism because the connected action perspective is essentially of a local nature. Indeed, its effectiveness reaches to the boundaries of the Amsterdam municipality, or in the case of the presence of more like-minded Mayors to the country’s borders, and not beyond. Within these boundaries Van der Laan’s compass, with its own criteria for inadmissibility, is valid; outside it is not.

That may be reassuring for those Muslims whose compass indicates –  for example – female loose flyaway hair as absolutely unacceptable. In places other than Amsterdam or the Netherlands, for example, in Saudi Arabia or Iran, repressive action will, completely according to the Van der Laan position, indeed be an option. There they can have it their way.

And for me it’s reassuring because the local Amsterdam compass, with the above Van der Laan-criteria for impermissibility, is fortunately also mine.

Also see The heroic cosmopolitical individual

Live to see

What you hope, if you’re intensively involved in a particular issue, is that you and your generation may live to see things improve regarding that case. But sometimes you have to be realistic, and then you conclude that it can take longer than your life time, before things will be okay.

With regard to the two issues that I have been intensively busy with for a long time, I have to draw that conclusion now. By the way, in both issues the same concerns are at stake: it’s always about cooperation and trust.

One subject is Israel, or rather, peace between Israel and its neighbors. It’s clear that lack of trust was the big issue there from the outset, and still is. A traumatized people resettled on land that in the course of time had become the possession of others. Wars and terror ensued, and it may be feared that the most recent war in Gaza will not have been the last one.

In realizing this situation, for me nothing more remains than, like Rabbi David Lilienthal once did, try to imagine what the situation will look like if you do not take your own life as a reference but a much longer period of time. Could the situation be much better for example after another three hundred years? Could the Middle East then be like nowadays Europe? For that to happen, by that time obviously not only in Israel but also on the side of Isis and Hamas and kindred spirits some things should have changed.

The other subject is the dysfunctioning of the Amsterdam municipality, ie of its civil service. With that I have in mind employees and departments who refuse to talk to each other, stressed bosses and top-down pushed solutions for problems that are not really known. What happens there is not a war such as in the Middle East, but it sometimes indeed reminds me of it: I see a lot of deeply unhappy people, more than I think is necessary.

That yet cooperation in Amsterdam cán run well and smoothly, I also was allowed to experience recently. Last year, for a whole year, time and energy were invested, within the framework of the Amsterdam City Servicecounter, to accommodate divergent views in a focused and professional manner. Which was only possible – I contend – thanks to generous attention to the primary process, in such a way that everyone involved, from clerks to managers, knew what they could expect from each other. The accommodating itself was a form of cooperation.

But I was wrong about the seriousness with which a sequel was allowed to this successful experiment. It’s nice, cooperation and trust, but it is apparently not the intention to make that into something more permanent. The fact that the Board of Mayor and Aldermen puts, because of imposed budgetcuts, the entire device systematically under pressure now, does not make things better. The bombardment of political and strategic imperatives is so fierce that attention to the core business is smothered in pushed through solutions. Employees are on their guard against being driven crazy.

So here too I have to face the fact that – except during the past year – I will not experience utopia. It will take a while before trust and cooperation again have a chance here. Okay,  maybe not in three hundred years, but easily in a hundred years: then it must have become self-evident that organizations, regardless of the strategic demands that are imposed, do not for even a moment lose sight of their primary processes and core business.

Defeats? Sure, but fortunately still other opportunities are left for me to experience cooperation and trust.

Also see Trust

Trust

If there is lack of confidence, does it help to talk about it extensively?

At the Amsterdam Municipality they thought so. A few years ago, officials noted that there was much mutual distrust within the civil service. Some refused to talk to others and there was a lot of time and energy lost by legitimizing to others of what one was doing. To change this a meeting was organized for senior management to discuss the topic of trust.

After the participants had split up into groups and had begun their conversations, the chairing committee soon noted proudly that indeed people were talking about trust. The then newly appointed municipal secretary was still enough Rotterdamlike to note that if the issue is trust, you are entitled to expect that people will talk about trust. But apparently in Amsterdam this was quite a lot already.

But even then, does the premise hold true which says that talking about confidence yields confidence? If only it were that simple, I tend to think. In many cases talking about something is no more than enthousiastically –  see photo – going around the core of the issue. Unless you structure the conversation solidly, control the structure closely and collect the results and store them; then you may win something.

Meanwhile the budgetcuts make sure there is less talk in Amsterdam. The lean years have come and a lot of talk turns out afterwards to have been primarily a luxury phenomenon. That it has largely passed the core may appear from the fact that trustless talk now in some cases has been replaced by trustless management, simply top-down. Too bad the fat years have not been better utilized.

Also see Unlearning

Unlearning

A human being can learn, but can she also unlearn? I don’t mean that she can forget, for example in the sense of a skill you get unused to and lose. No, I mean that one has gained insights and then returns them. And not so by progressive clarification, but because these insights have become socially less desirable. In that case the question is: did you really get rid of them? Is the situation as it was before you gained the insights?

If that would be the case, unlearning would indeed exist. But if you still carry the learned things with you and simply don’t talk about them, then there is no question of unlearning. Then anyway the situation is very different from what it was before you started to learn.

These thoughts come to me because the last two years at my work were geared to collective learning. By focusing, with the help of external consultants, on our customer (the Amsterdam citizen) and our primary staff the permanent question was: where do our management concepts and controldrive hamper us more than they help us. When the management factory becomes dysfunctional?

In the process, we learned that the reality of the customer and the workplace may sometimes be very different from the manager’s reality. And that, in order to bridge the gap, and especially in order to somehow “have a control dashboard” often too quickly ICT is embraced, forgetting that a subtle network of connections between people and between people and machines determines the quality of information. We learned that there is no quick route, and that only constant attention to these connections eventually guarantees quality.

Those are insights indeed. Can one just shake them off once they are there? It seems so. At my work I already heard the simplicities pass again: just name some goals and implement them, and then the desired information rolls with the push of a button from the machine. As if not information is the result of a multitude of dependencies and delicate interactions. But maybe that kind of talk comes from people to whom the insights of the past two years have gone by, that is: who didn’t learn anything anyway. Of course, in that case you also cannot dislearn.

With people who díd learn something the past few years I suspect that the situation is different. There, I think, things have definitely changed in a way that is not easily reversed. Once you have seen how dysfunctional an organization can operate, your alertness to sham management will be aroused for ever. Dislearning and return to a naive embrace of command-and-control management have become impossible then. A broken egg cannot be repaired.

Of course, a stiffer regime and tight economic conditions can curtail the space to give effect to these insights quite severely. But people do not just lose their insights like that, so something under the surface will be different from what was the case before the insights came. Completely back to before will therefore not really be an option.

Also see Blowing bubbles and AAA

Judeo-Christian

Is it inappropriate to speak of ‘the Judeo-Christian tradition’? One can hear that phrase more often nowadays, especially from the side of Dutch populist politicians. But at the same time other people protest against that combination of words, so it is not that obvious to make the connection.

The protest is quite understandable for who knows a bit about the history of Christian crusades, pogroms and discrimination against Jews. But I thought that phrase also to have something nice, because if after so many centuries two traditions discover their commonalities, isn’t that laudable?

But since last week I tend to find it a bit more inappropriate than before to use the combination ‘Judeo-Christian’ as a matter of course. That’s because someone who in earnest can not be suspected of wanting to enlarge gaps, held a lecture and made clear how wishful the phrase may be, while the endorsement by historical facts is completely absent.

The speaker was the renowned art historian Gary Schwartz, and he made his point by a closer look at the romantic image of ‘Rembrandt the Jews Friend’. He described the creation of that image - actually a myth - in the nineteenth century.

In France this was done by attributing to Rembrandt, in line with the French republican tradition, a kind of socially progressive character. This could be derived, according to the myth, from the unconventional artistry and humanity with which he painted his many portraits. In Germany, at the end of the nineteenth century, Julius Langbehn presented the painter as spiritually congenial with the Jews. Rembrandt’s affinity with the Jews would mainly lie in his love for the earthly and popular character of the Jewish tradition, not its intellectual aspects, which Langbehn did not like at all.

It seems that the core of the affinity between Rembrandt and the Jews in the twentieth century is sought in the combination of earthly simplicity, earnest and resignment to fate which is imputed to both parties. In that vein H.W. Janson in his standard work History of Art from 1962 writes that Rembrandt had a special sympathy for the Jews “as the heirs of the biblical past and as the patient victims of persecution”.

Schwartz told that when he went to study, the image of Rembrandt as humane friend of the Jews was almost unquestioned. And that maybe that image played a role in his choice for the study of the history of art. But paradoxically, precisely Schwartz was one of the first to have occasion to question the myth.

The turnaround for Schwartz came when he considered in more detail some of Rembrandt’s paintings, such as the Christ portraits and the Hundred Guilder Print. In the latter (see figure) a striking feature is that the immediate entourage of Jesus is portrayed as a bit more Dutch than the jawing bystanders in the periphery. Besides Schwartz points to a copy of that picture with an anti-Jewish poem written by Rembrandt’s friend Hendrik Waterloos. Schwartz thought: yes, that’s the way Christians view Jews, in the 17th century probably in a no less ambiguous way then in the 20th century. And there is little reason to believe that Rembrandt thought much different about Jews than his friends did.

The idea remains attractive: to believe that Rembrandt had much interest and affection for the Amsterdam Jews. And more generally: that Judeo-Christian is an integrated combination. But caution remains necessary.

Also see Rembrandt's Heads

Must work be fun

Should work really be fun? Wouldn’t it be enough for work not to be maddening, humiliating, mind-numbing, infantile, or enslaving any longer?

At times the gap may be very large, between the fancy rhetoric about work as selfrealization and the reality that we offer each other in organizations on a daily basis. Probably a more than two and a half thousand years old, classical dichotomy plays us tricks here. Namely the dichotomy between things that are respectable to do and things that are not respectable.

Actually, rather than a dichotomy this is a tripartition, as Hannah Arendt makes clear in her book The Human Condition. It lists 'labor', 'work' and 'action', in which sequence labor stands for activities that always comes back and are never finished, such as cleaning, caring, feeding. Work is the activity of making something, always new: writing a book, building a house, making a deal. Action is done in decision-making and politics.

I take this tripartition as a bipartition because, according to that venerable but overrated classical tradition, two of these activities are more or less respectable, and the third - labor - definitely not. Hence, in our Western culture since antiquity, we do our best to keep the right side of the division line. The white collar is held in higher esteem than the blue collar.

The echo of that hierarchy of values I come across in my own organization, the Amsterdam Municipality. A foremost, widely disseminated striving with us is that people practice their daily work with passion, joy and in full self-realization. Perhaps that striving is precisely the reason why in daily practice the atmosphere within the organization can get so sour. Because by focusing on ‘passion’ we feel justified to ignore labor. Indeed, labor offers little chance for self-realization.

But, of course, such a labor-less situation cannot exist. In Amsterdam streets should be cobbled, bins placed, digital address books cleaned up and invoices sent. Not the right things ‘to make flourish your personality’. But certainly things you really suffer from when they are disregarded.

Actually, in Amsterdam we are hampered a lot by, for instance, messed up digital address books. I am convinced that this situation is rooted in the hierarchy of action-work-labor that Arendt describes. By the way, Arendt in her descriptions can hardly disguise her own aversion to labor. So it is not surprising that people in organizations are trying to escape it. But the impact of that escape remains devastating, because this predilection for fun and self-realization bites in its own tail. If we all just want to have fun the adressbooks get messed up, and the working atmosphere as well.

Also see Nice Work

The kick of connection

The attraction of the word 'connection' is huge. And actually that applies to all words which come a bit near to it, such as communication, teamwork, directness.

Not for nothing these words are so often used to capture people. Not just in personal ads, but also in recruitment ads or reorganization plans. Apparently the need for being connected is high.

And for connecting. That appeared recently at a meeting for employees of the municipality of Amsterdam. At that occasion there were eight types of employees listed, each with its own qualities, which the city needs to function properly. These types included the 'networker' and the 'connector'. When subsequently the employees were asked to classify themselves into one of the types, the networker and the connector, together with the 'playmaker', scored by 75 percent of the points. The ‘finishers’ got no further than one and a half percent.

In Amsterdam nonetheless we know quite a few situations in which those connections are accidentally not in place, and not only with respect to the North-South metroline. Then we appoint coordinators or communication experts or social innovators. They, already by the sheer magic of their function names, respond to the need, even if this is just for a short time. In reality these solutions often lead only to more bubble blowing instead of connection.

The need for connection seems to have a physiological basis. I regularly read articles about the functioning of the brains in which the health of the brain is associated with the degree to which parts of the brain connect with one another. It appears that depression can be countered by removing hitches in the connections between braincells and that older people remain sharper when they continue to train their brains to create links.

I am inclined to believe that. The tying together - in a sensible way - of elements which in first instance are foreign to one another is stimulating. But in organizations you better don’t do that by primarily talking a lot about it, as in Amsterdam is the case a bit too much.

You better just do it. Literally. With a simple click I can connect one department of my work to other departments, through information which flows from the one to the other. And always based on a discussion between representatives of both departments. Each connecting click gives me a kick each time again.