100 Marks Final Project Sirr

Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) hasConcept Testing
1.Harmony with Environment: Harmony with environment is an integral part of an individuals personality. The forms, into which the hereditary potential will develop, will depend largely on the significant people in the individuals environment. It is they who determine what his physical and social environment will be. It is they who determine what opportunities the individual will have for learning and what limitations will be placed on these opportunities. E.g. surroundings of an individual, his family, friends. An employee organisation, colleagues, superior subordinates. Jamshedji Tata: single handedly changing the social environment and bringing about prosperity for himself and the masses 2.Self control: Self-control is a set of behaviors which: Accepts the reality that the only thing in life, which you can successfully change and control, is yourself. Keeps in check all self-destructive, addictive, obsessive, compulsive, irrational, and unacceptable behaviors. Gives you a sense of personal mastery, autonomy, and competency over your own life. Is under your control and power to direct and orchestrate with no need for interference or manipulation from others. Makes you the master of your own destiny because it keeps in check those barriers and obstacles which are a threat to your overall success in life. It is a middle ground between perfectionism and laxity in self-care. Results in your life having a balance and focus by helping you to cope with new challenges in life as they come. Helps you to keep your over-emotional responses in check or moderation. Helps you to open yourself up from no feeling or pulled-in emotions so that you can have a healthy emotional life. Is the foundation for healthy coping and contributes to your accepting personal responsibility for your life. Keeps your life in moderation, helping you to avoid extremes in any direction. It is the focus of the efforts to let go of the uncontrollable and unchangeable in your life so that you can concentrate on yourself. Eliminates the need for you to be manipulative, helpless, fixing others, intimidating, over dependent or a caretaker of others.
Presented by Group - 7
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Helps you to be detached from others and to keep your relationships in a healthy balance of give and take. Reflects your inner desire to grow up into a mature, responsible adult. Example: Kurien rejected offers of employment from the TATA groups and Union Caribide. He chose to stay at Anand because he knew there was so much to be done, he could try and make a difference. He knew that his independent contributions in established and structured organizations would not be as easily measurable. He constantly conceptualized the issues, whether Operation Flood or the spray drying of Buffalo milk. His commitment to the farmers cause was conceptually far superior to that of any of the known crusaders. Kurien was a visionary more he believed in himself. His strategic thinking helped him. 3.Dharma, Swadharma and Detachment: Dharma: Dharma is often translated as duty or the path of righteousness. Dharma, comprises of Satya (truth) , Yagna (dedication) and Tapas (sublimation). Satya implies complete accord between thought, word and deed. Yagna is the dedication of ones cherished things to higher powers or the larger entity. Tapas refers to the sublimation of passions and instincts through a discipline involving purity of body and mind to obtain mastery over self. He who wants to live in truth has to develop a spirit of dedication as well as self-mastery. The basis of Dharma is truth. Ego is the source of untruth, delusion and self-indulgence. Dharma is thus defined in terms of steadfastness, charity I its broadest snese, giving and sharing, non-stealing, purity of mind and body, control of the senses, true insight, awareness, absence of malice, anger or hate. Dharma is said to be Bahujana Hitaya, Bahujana Sukhaya, which means for the good and comfort of many. In its secondary sense, Dharma means the pursuit of the highest good by trying to live in conformity with the Cosmic order. Dharma, literally means in Sanskrit, that which sustains, that which holds together. The concept is that Dharma is the foundation which holds the universe together. Swadharma The religion or code of duties of a Hindu are according to his stage of life and station in society. For example, a leader has to maintain the organisations culture and ensure that the different groups in the organisation follow their respective swadharma the duties entrusted to each of them. Maintenance of Swadharma is important, as it puts a check on infighting, intergroup rivalries and clashes. In case this social order role is neglected, the groups develop a myopic view, wherein the group goals become dominating and the subordinate goals become a casualty. Detachment Man is caught in the coils of Maya (illusion). Death, pain and pleasure are all manifestations of this illusion. Infact, maya has no form of its own; it makes you think Presented by Group - 7 2
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) the existent as non-existent and non-existent as existent. When we see a rope in darkness, we mistake it for a snake. The rope reveals itself as a rope when light is focussed on it. It is the darkness, which is the cause of ignorance. Neither the snake nor the rope have come and gone. It is only your Brahma that has come and gone. 4.Holistic approach to personality. Traditional therapy stresses on personality factors and development, but a holistic approach that seeks to balance the psychological aspects with more spiritual aspects should be preferred. This takes traditional therapy one step further. Integrating the personality and the higher self can be an important part of the process of healing. Personality is built on sympathy; character is built on empathy. Personality is passion; character is compassion. Personality is building character it is the light within. West tends to be demonstrative and extrovert; east tends towards introverts. Personality builds up external man; character builds up the internal man. Union of east and west will provide together, viz., personality plus character. Internal being and external being both should be fully developed as per Dharmic Management with holistic, value-based approach. 5.Dharmic Leadership. Leadership emphasizes perfection of the self through planned self development as a whole human being man in the manager first and then blending work-ethic or Karma sadhana and ethics-in-work or Dharma sadhana. The leader must effectively manage and control his senses and mind his total personality. Then only he can manage and control his or her followers by exercising moral and ethical authority. Dharmic leadership involves placing the satisfaction of employees as a key goal and developing company policies and processes around it. It involves creating an opportunity for employees to excel by taking the time to place the best people for the job. Based on love and a desire to uplift the quality of life for all, such leadership fully empowers individuals. Employees have an opportunity to not merely pursue economic gain, but to also contribute meaningfully from the depths of their being to the organizations success. Example: Mr Narayana Murthy said:"We have eight thousand hearts but one heartbeat." He believes that for a long term success of any company, one needs to employ smarter people as the smartness increases down the hierarchy. DESCRIPTIVE QUESTIONS 1. Cultural background and value system mould the personality of an individual. Discuss with examples. Answer: Personality of an individual is determined by two factors. These are biological factors and social factors. Biological factors include i. Genes of a person ii. Physique and iii. Body chemistry. Social factors are the family, peer groups and culture. Culture is the Presented by Group - 7 3
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) mental equipment of life. Culture establishes the norms, attitudes and values that are passed along from one generation to the next and create consistencies over time. Value articulates how we intend to live as we pursue our mission. In every culture, certain values have developed over time and are continuously reinforced. At the base rituals and rites are no more than set of disciplined behavioural movements, with the underpinning of some higher principle. It is the disciplined repetition of these behaviour procedures which can impress our mind with enduring and useful practical attitudes and values. When a child is born values of the biological parents play an important part. These values arise out of the culture which includes customs and other ways of behaviour which are common to a society. Since the basic personality type approved by each cultural group is composed of traits that contribute to the successful adjustment of members of the group to its particular and unique life pattern, the basic personality patterns of no two cultures are identical. Noting this, Stendler writes, As cultures differ, so do the personalities embedded in these cultures. Even cultures, which are similar in many respects, put varying degrees of emphasis on commonly, held values. When a national group is composed of people from different countries, variations in the cultural values held by the group as a whole are quite marked. Each subculture as well as the general culture has its own values and each attempts to mold in its members a basic personality pattern that will conform to this values. Regional cultural values differ somewhat in the emphasis placed on the general cultural values. Clearly defined subgroup values set the model for the basic personality type to be molded in the young of the subgroup. Middle class values emphasize self-control, getting ahead, and making the most of ones abilities and opportunities, even when this means denying present pleasures for future gains. By contrast, lower-class values stress immediate pleasures and conformity to group standards is less highly valued than in the middle or upper class groups. Other differences in admired personality traits within a cultural group may be based on racial, ethnic, religious even political grounds. The person whose personality pattern has been molded along lined approved by members of the cultural group with which he is identified has a far better chance for successful social adjustments and happiness than the one whose pattern is a typical for the group. The rugged individualist makes the poorest adjustment of all. He becomes a social misfit and this affects his self-concept unfavorably because he realizes how unacceptable his non-conformity is to the group with which he continues to be associated. Example: Mr. Narayana Murthy is a vocal proponent of the value of honesty, integrity, honouring commitments, value-added performance, willingness to sacrifice for opportunities and so forth. 2. Discuss the impact of Indian cultural heritage on the youth today. Answer: Indian culture and heritage is deeply embedded in the Indian youth today.
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Opinions Attitudes Persons inner self Values Beliefs/ Sentiments
It is seen that the belief and sentiments are deep inside the person. Above belief and sentiments are the values which is embedded from the early days. Outer two features i.e. attitudes and the opinions are the day-to-day feeling towards various issues. Indian culture heritage is deeply rooted in the youth today opinions and attitudes have changed. A Gujarti/ Marwari man is following western manners or civilisation, or the correct expression is that he is aping western behaviour. We normally ape the civilisation, not the culture. Unless one internalises the value system or the basic core values , the ultimate values associated with the culture, one can not touch the culture part of it. Even today Indian youth have the sanskaras, he respect the elders and remove shoes before going to the culture. Because of the rich cultural heritage, Indian youth are above the Japanese and American youth. Indian young managers and students are systematically tutored to associate Indian tradition. Example: Sabeer Bhatia, a young entrepreneur, who sold hotmail to microsoft and now has converted whole Silicon Valley to mini India. Note: Include Indian civilization 3. Is there a conflict in the values system of east and west? make a comparative study. Answer: It is most likely seen that the style that is successful in West is would not successful in east and vice-versa. The people in the west grow up comparatively with less emotional security due to factors like high divorce rates, single parent family etc. thus when they enter into their job-lives and see a management culture prevalent which is contractual on nature with hire fire style of management, they dont get disturbed. In fact, this motivates them to work. In east people there is emotional stability and importance of bonding is very high. Comparative value profile of eastern (India) and western (US) value system Western culture Individuals can influence future Eastern culture Life is pre-planned, human action is oredetermined I can change work to achieve objective I need to adjust, human action is commitment to organizations predetermined Data-based decisions, and they are Decisions flow from the experience and healthy wisdom of authorities I can disagree without being disagreeable Deference to age and seniority, supression of negative feelings Presented by Group - 7 5
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Protestant ethic Authentic collaboration Family is the primary social unit of interaction and each individual is a part of family Collectivism Joint family and authoritarian values Self-realization Individual is the central unit (without any reference to family) and as individual he is taken as a primary social unit. individualistic
Individualist approach in its process has given birth to competition and survival of the fittest has been its war cry. On the other hand, collectivism approach has given birth to cooperation. The social characteristic of masculinity and femininity and individualistic & collectivistic are considered together, this configuration produces 4 broad categories, as under: I. Masculine individualistic II. Masculine Collectivistic III. Feminine individualistic IV. Feminine collectivistic The west belongs to the first paradigm of masculine individualistic, whereas India belongs to the fourth paradigm of feminine - collectivistic In India is identified as a country in which there is moderate extent of collectivism, a high tolerance of social inequality, a general acceptance of uncertainty, a moderately masculine orientation. Examples of Indian companies doing well globally are TATA (J R D TATA), Wipro (Azim Premji), Reliance (Dhirubhai Ambani), HDFC (Deepak Parekh), Amul (Varghese Khurien) and Infosys (Narayana Murthy), stands for excellence in their own domains. 4. For achieving behavioural change, the core values of individuals have to be addressed. Discuss the statement in the contest of Indian organization. Answers: Most people, given some time for thought, can produce a list of some of the chief values which they see driving their organization. Usually,, however, it becomes considerably longer than eight or ten items, which is about the limit of what can be given consistent attention by busy managers. It is necessary to identify what are the values at the heart, or the core of the organization, what are the vital values without which serious problems will arise. When studying the values in an organization, it is important to distinguish between, what is stated by the people to be the most important to them and, on the other hand what is actually practised. The six main reason for focusing on core values are : Business benefit Here the leader try to create unity in the organization, so that they can compete to best advantage without shared values and by not creating maximum value for shareholder. This person could be described as the economic pragmatist. Example: Dhirubhai Ambani The right thing
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) In this case, they want to build the organization with true integrity, not only that does the right things of obeying laws but one that provides a quality of working life for its people and satisfaction for the customers. This person could be described as a moral crusaders. Example: Narayana Murthy Changing attitudes/ aspirations In western society a widespread move towards people are wishing to live their lives as consistent wholes rather than in compartments. Many people are less and less willing to leave their personal values behind when they arrive at the office. The concept of an ethically distinct world of work, where different values hold sway, is increasingly unacceptable to many people. Organizations have to come to terms with this. The drive may come from coaiface or board room. Changing patterns of work As a greater proportion of the working population works with the mind rather than with the hand, as the number and variety of professional jobs increases and the proportion of educated and articulate people rises, pressures will be brought to bear on many companies from the inside to change their value systems, including areas where bluecollar employees were often unable to have any substantial influence. Positive encouragement Rather than negative prohibition there is today a tendency for many people to resent thou shalt no morality. Organizations will need to maintain their rule books of what is and is not permissible, especially where legal compliance is the issue. Values development, however, enables management to focus on positive messages of improvement, which are much more affirming and empowering than prohibitions. An urgent need for values education Values are guiding principles that determine ones evaluation of what is right and wrong. Values constitute the foundations of ones discipline. They are deep-rooted, fundamental beliefs. They lay down ones standards of properity. They are responsible for a large part of ones standards of propriety. They are responsible for a large part of ones instantaneous response to situations. When one is forced to a situation where he has to do something wrong, viz., something contrary to what the values dictate as proper, ones conscience pricks. Conscience is the custodian of values. In many western countries, as the traditional foundations of moral education and standards are being removed, increasing numbers of younger people appear to have rejected, or even be unaware of, the basic codes that make a civilized society sustainable. Some industrialists believe that schools, churches and families have failed in this, and that there will be an increasing educational role for business to play with respect to literacy, numeracy and standards of behaviour. Otherwise many in the rising generation, especially but not only in cities, will be incapable of working constructively with others. 5. What critical aspects of the Indian Ethos need to be imbibed by an international company seeking to set up business in India? Answer: Before we talk about the culture specific system of management suited to Indian psyche, we should first understand and appreciate the salient characteristics of Indian culture. Such an understanding is essential, before embarking on the task of building the indigenous system of management. These are Essential divinity of human soul Presented by Group - 7 7
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Essential owners and solidarity of universe and all life Philosophy of an integral experience Family is the basic unit of social system Rishi and ashramiac culture Purusharth the mission Varna - ashram system Spirit is free enquiry, tolerance and selective assimilation. The characteristics of Indian culture is that it tends to be pervasive and enduring. When an international company is setting up business in India, it will have to look for the acceptability of their management in its present form in the Indian situation. The four basic cultural dimensions which may account for differences in management and HRD practices across culture are The extent to which a society emphasizes collective rather than individual activity The extent of power distance or tolerance for social inequality The extent of acceptance of uncertainty The extent to which a society emphasizes masculine values and behaviour such as assertiveness, ambitiousness, domination etc. Now coming to the East, we must realize how this cultural dimension of inward looking is likely to affect our management system. Probably a diagrammatic representation will explain
Job skills
Emotional stability
Healthy world view Insights infinite potential
In the above diagram the basic or the fundamental requirement for a manage is his vision and attitude towards the environment in its totality, i.e. cosmic view based on cultural values. Next comes the emotional stability of the manager. He must be a selfcontrolled and self-propelled man. This can come by the heavy input of sattvic gunas and the constant practice of niskam karm. Job skills is the last input, which though important, is not the core requirement as the westerners view it. Presented by Group - 7 8
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Hence any international company should imbibe above mention features before seeking the business in India.
6. Good managers should be emotionally stable. Discuss Answer:
Spiritual Capacity
To be successful in life person has to attain emotional stability. If a manager is not emotionally stable it not only effect his physical health but also his working ability. In this competitive and unstable economy, innovation is the mantra of today, so to be on the top managers have to emotionally strong. As shown in the diagram to achieve the spiritual capacity your base i.e. your physical capacity should be strong. When your physical capacity is sound you can be emotionally stable. Emotional stability not creates the internal climate that drives the ideal performance state. If person is not emotionally strong he may not be able to climb the ladder up. Once when the emotional capacity is achieved, a person can climb further Presented by Group - 7 9
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) ahead and will achieve mental capacity. This mental capacity focuses the emotional and the physical ability to the task. It has been observed that very few people were able to achieve the spiritual capacity. So after, seeing this model it is clear that steps to achieve the success in the life is through the emotional capacity. Example: Anu Aga Chairperson Thermax LTd. Anu Aga was a fun person enjoying her dual roles of house wife and professional companion to her creative husband Rohniton while working with him at Thermax. In 1996 came a personal tragedy in her life Rohinton died of a heart attack and in another 14 months she suffered another enervating loss, the death of her son Kurush in a car accident and she lost her mother-in-law and pet dog. This was the serial bomb blast in her life. Anu read extensively on death after Rohinton passed away. Two days after he died she took the charge of Thermax as chairperson and managing director. She bravely managed the transition and the ambitions of colleagues. 7. What personality traits need to be developed by an effective manager? Answer: There are many personality traits but some of the more important ones are as follows: a) Authoritarian: A manager who had a strong belief in the legitimacy of established mechanisms of formal authority, views obedience to authority as necessary, exhibits a negative philosophy of people, adheres to conventional and traditional value systems, is intellectually rigid and opposes to the use of subjective feelings. Authoritarians tend to be rigid in their positions, place high moral value on their beliefs, and are strongly oriented towards conformity to rules and regulations. b) Locus of control: Locus of control refers to an individuals belief that events are either within ones control or are determined by forces beyond ones control. It has been proved that externals are less satisfied with their jobs, have higher absenteeism rates, are more alienated from work setting and are less involved on their jobs than internals. Internals have more control over their own behaviour. c) Machiavellianism: Machiavellianism refers to an individuals propensity to manipulate people. Machiavellians would be prone to participate in organisational politics. They are also adept at interpersonal games playing, power tactics and identifying influence system in organisation. d) Introversion and extroversion: These are the most common description of personality traits. These terms are normally associated with an individuals sociability and interpersonal orientation. Extroverts are gregarious and sociable while introverts are shy, quiet and retiring. e) Achievement orientation: Achievement orientation varies among people and which can be used to predict certain behaviours. On the job high achievers will perform better where there is moderate difficulty, rapid performance feedback and direct relationship between effort and reward. This means that the high achievers tend to do better in sales, sports or in management. f) Self-esteem: Self-esteem refers to feeling of like or dislike of one-self. Self-esteem is directly related to desire for success. People with high self-esteem believe that they have abilities to undertake challenging jobs. Presented by Group - 7 10
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) g) Risk taking: People differ in their willingness to take chances. Risk taking propensity many lead to more effective performance. h) Self monitoring: It refers to an individuals ability to adjust his or her behaviour to external factors. Individuals high in self-monitoring show considerable adaptability in adjusting their behavior to external, situational factors. 8. Potray some of the personality traits in the Indian context. Answer: According to the International Encyclopedia of the social Sciences , culture or civilisation taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom and other capabilities and habits, acquired by man as a member of the society. The culture of this country is distinct and has characteristics, which are distinguishable from those of the western culture. Distinguishable characteristics of Indian culture: Essential divinity of human soul or infinity divinity of all souls Essential oneness and solidarity of universe and all life Philosophy of an integral experience Family is the basic unit of social system Rishi and ashramic culture Purusharth-the mission Varna-Ashram system Spirit of free enquiry, tolerance and selective assimilation.
In Indian culture family is the primary social unit of interaction and each individual is a part of the family. For the sake of simplicity the terms collective and individualistic have been used to distinguish the Indian and Western cultures. Individualistic approach in its process has given birth to competition and survival of the fittest has been its war cry. On the other hand, collective approach has given birth to cooperation and Vasundhaiva Kutambkam has been its marching song. Prof. S.K.Chakraborty in his book, Values and Ethics for Organisations, has termed Eastern cultures (including Indian) as having a high feminine orientation. In femininity oriented cultures, cooperation and sharing are the basic ethics and human actions are largely governed by the giving orientations. India belongs to the paradigm of feminine-collectivistic feminine collectivistic managers are softness oriented. For them caring and sharing comes first. Such managers tend to take a highly humanistic approach to management, and have a greater ability to inspire people. By taking care of subordinates, they are able to ensure achievement for them.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Another dimension, which distinguishes the Indian culture from the western, is that of the approach towards life. The former is predominantly a spiritual culture, whereas the latter is predominantly a materialistic culture. When we say Doing right right means Dharma. Dharma here is used in the sense of good of the greatest number of the society and is more important that just doing in case of the former. Following are some of the feminine aspects of human nature: 1. Intuitive 2. Integrative 3. Enduring 4. Eternally creative 5. Power of passivity and soul force 6. Feeling/emotion (heart) 7. People oriented 8. Creative 9. Mercy-forgiveness, companionship, wisdom 10. Cooperation 11. Wholeness 12. Strength in weakness 13. Inspirational 14. Soft approaches and humanistic 15. Feminine 16. Spiritual side of life 17. Energy giving, empowering 18. Write Short Notes 1. Harmony with environment Harmony with environment is an integral part of an individuals personality. The forms, into which the hereditary potential will develop, will depend largely on the significant people in the individuals environment. It is they who determine what his physical and social environment will be. It is they who determine what opportunities the individual will have for learning and what limitations will be placed on these opportunities. E.g. surroundings of an individual, his family, friends. An employee organisation, colleagues, superior subordinates. Some of the hereditary potentials of the individual will develop into forms that will meet with the approval of the group with which he is identified. Some potentials will be neglected and still others will be discouraged from developing by social pressures. As Buhler has pointed out, the successions of events which are of influence on a persons life are part of his history. They present a counter-agent to the individuals own dispositions, and they may be variously supportive of or detrimental to his own goal setting.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) The forms into which the hereditary potentials will develop will depend largely on the significant people in the individuals environment. It is they who determine what his physical and social environment will be. It is they who determine what opportunities the individual will have for learning and what limitations will be placed on these opportunities. While the cultural environment will provide him with approved patterns to imitate it is the significant people in his life who will give him the training needed to mold his potentials and the motivation needed to call forth the effort to learn. The environment influences the personality pattern most notably in 3 ways: it encourages or stunts the maturation of hereditary potentials; it provided personality pattern models which the individual uses as a guide; and it either provides or denies needed learning opportunities. Jamshedji Tata: Jamshedpur is almost a land from the fairy tales about an industrialist single handedly changing the social environment and bringing about prosperity for himself and the masses. Pratap Pawar: He is at heart a social worker. He is running Ajay Metachem, brewery and newspaper Sakal, his mind is engaged in societal concerns. (welfare of Baramati farmers and welfare of blind childrens. 2. Self control Self-control is a set of behaviors which: Accepts the reality that the only thing in life, which you can successfully change and control, is yourself. Keeps in check all self-destructive, addictive, obsessive, compulsive, irrational, and unacceptable behaviors. Gives you a sense of personal mastery, autonomy, and competency over your own life. Is under your control and power to direct and orchestrate with no need for interference or manipulation from others. Makes you the master of your own destiny because it keeps in check those barriers and obstacles which are a threat to your overall success in life. It is a middle ground between perfectionism and laxity in self-care. Results in your life having a balance and focus by helping you to cope with new challenges in life as they come. Helps you to keep your over-emotional responses in check or moderation. Helps you to open yourself up from nonfeeling or pulled-in emotions so that you can have a healthy emotional life. Is the foundation for healthy coping and contributes to your accepting personal responsibility for your life. Keeps your life in moderation, helping you to avoid extremes in any direction. It is the focus of the efforts to let go of the uncontrollables and unchangeables in your life so that you can concentrate on yourself. Presented by Group - 7 13
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Eliminates the need for you to be manipulative, helpless, fixing others, intimidating, over dependent or a caretaker of others. Helps you to be detached from others and to keep your relationships in a healthy balance of give and take. Reflects your inner desire to grow up into a mature, responsible adult. Example: Kurien rejected offers of employment from the TATA groups and Union Caribide. He chose to stay at Anand because he knew there was so much to be done, he could try and make a difference. He knew that his independent contributions in established and structured organizations would not be as easily measurable. He constantly conceptualized the issues, whether Operation Flood or the spray drying of Buffalo milk. His commitment to the farmers cause was conceptually far superior to that of any of the known crusaders. Kurien was a visionary more he believed in himself. His strategic thinking helped him. Results of not maintaining a self control Focus all your attention on trying to control, fix, or rescue other persons, places, and things and divert your attention from your own needs. Suffer the negative impact of your out of control behaviors such as alcoholism, chemical dependency, overeating, compulsive sex, addictive relationships, compulsive shopping, gambling, smoking, etc. Become deeply depressed and despondent over your weakness and inability to get your life into "check'' or 'balance.'' Prefer to be overly dependent on other helpers, caretakers, fixers, and rescuers to give your life the control it needs. Fall prey to an overly perfectionist and idealistic belief system in which no matter how well you get things in order you see them as being imperfect and not good enough. Lose control over the emotional boundaries you need to maintain from becoming over enmeshed or controlled by others. Become lost as to where you begin and end and where others in your life begin and end in relationship to you. Find yourself responding to situations in your life either in an overly emotional and hysterical way or in a withdrawn, pulled-in and non-emotive way, with neither response being healthy or appropriate at the time. Find it impossible to become detached from people, places, or things who are toxic or unhealthy for you. Find yourself in a state of powerlessness to effect changes to get your life into moderation or balance. Fall into the trap of learned helplessness and convince yourself that you are not capable of taking care of yourself and thus allow your life to get more and more out of control.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Seek out caretakers, fixers, or rescuers to help you solve your own problems and get your life under control. End up convinced that there is no way you can get your life into balance because the amount of work, effort, energy, and resources needed are too great an investment just for you when there are so many other people, places, and things on which you could better focus attention. Experience even lower self-esteem because of your inability to believe enough in your worth and value to take action to get your life into control. In order to develop self-control you need to take the following steps. First: You first need to identify in what areas of your life you need to gain more selfcontrol. Second: Once you have identified the various issues in which you need to develop more self-control, then you need to identify which emotions tend to lead you to be more out of control with these issues. Use the list of emotions and feelings clusters to identify for each issue out of control, which emotions or feelings tend to exacerbate the loss of control. Third: Once you have identified what feelings and emotions tend to exacerbate your loss of control, next identify what irrational beliefs lead to increased loss of control in each of these issues. Fourth: Then you need to identify new, rational, reality based, healthy thinking which will lead to your gaining control over these issues. 3.Dharma, Swadharma and Detachment Dharma Human character cannot be ethically divided or fragmented. As corporations are managed by human beings, it is considered that corporations, management or organisations have their own Dharma and Dharma means character manifesting. Wisdom and ethico-moral values fully. Soul-less corporations, soul-less management and a soul-less country are not required by anyone. Dharma is often translated as duty or the path of righteousness. Dharma, comprises of Satya (truth) , Yagna (dedication) and Tapas (sublimation). Satya implies complete accord between thought, word and deed. Yagna is the dedication of ones cherished things to higher powers or the larger entity. Tapas refers to the sublimation of passions and instincts through a discipline involving purity of body and mind to obtain mastery over self. He who wants to live in truth has to develop a spirit of dedication as well as self-mastery. The basis of Dharma is truth. Ego is the source of untruth, delusion and self-indulgence. Dharma is thus defined in terms of steadfastness, charity I its broadest snese, giving and sharing, non-stealing, purity of mind and body, control of the senses, true insight, awareness, absence of malice, anger or hate. Dharma is said to be Bahujana Hitaya, Bahujana Sukhaya, which means for the good and comfort of many. In its secondary sense, Dharma means the pursuit of the highest good by trying to live in conformity with the Cosmic order. Dharma, literally means in Sanskrit, that which Presented by Group - 7 15
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) sustains, that which holds together. The concept is that Dharma is the foundation which holds the universe together. Swadharma The religion or code of duties of a Hindu according to his stage of life and station in society. For example, a leader has to maintain the organisations culture and ensure that the different groups in the organisation follow their respective swadharma the duties entrusted to each of them. Maintenance of Swadharma is important, as it puts a check on infighting, intergroup rivalries and clashes. In case this social order role is neglected, the groups develop a myopic view, wherein the group goals become dominating and the superordinate goals become a casualty. Detachment Man is caught in the coils of Maya (illusion). Death, pain and pleasure are all manifestations of this illusion. In fact, Maya has no form of its own; it makes you think the existent as non-existent and non-existent as existent. When we see a rope in darkness, we mistake it for a snake. The rope reveals itself as a rope when light is focussed on it. It is the darkness, which is the cause of ignorance. Neither the snake nor the rope have come and gone. It is only your Brahma that has come and gone. The Universe is the embodiment of the Lord, and not of the world. The Lord is the cause and Universe is the effect. The Universe springs as a consequence of action and its effect. Though man is radiant with sublimity of himself, humans downgrade the importance of human life. Body, mind, intellect and consciousness are the vestures of man. Man has to give up these dresses one day or the other. That is why Jesus said, Death is the dress of life. Hence death is a mere change of death. Hence it is not proper on our part to cry when the person changes his dress. There is no room for sorrow if we firmly believe that all relationships are temporary and transient. We are ridden with sorrow as long as we have attachments. We must develop attachment towards God and not the world. The four Mahakavyas proclaim the truth that man is verily divine. Man should be rooted in the belief hat he is Brahman but not Ramayya and Krishnayya. But people delude themselves into the thinking that they are the body. Parents name your body, but nobody is born with a name. Bodies come and go, but the Atma is eternal. 3. Holistic approach to personality Traditional therapy stresses emphasis on personality factors and development, but a holistic approach that seeks to balance the psychological aspects with more spiritual aspects should be preferred. This takes traditional therapy one step further. Integrating the personality and the higher self can be an important part of the process of healing.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Personality is built on sympathy; character is built on empathy. Personality is passion; character ic compassion. Personality is buildings character is the light within. West tends to be demonstrative and extrovert; east tends towards introverts. Personality builds up external man; character builds up the internal man. Union of east and west will provide together, viz., personality plus character. Internal being and external being both should be fully developed as per Dharmic Management with holistic, value-based approach. Core Values (Descriptive) The Vedanta concept of Holism points out the fact that each person has divinity as the core. The leader has to manifest divinity within through work, wisdom, worship and psychic control, nurturing ethico-moral values, developing right brain, which offers intuitive thoughts (direct insight) creativity and innovation necessary for leader to solve ethical dilemmas. Here we need mind stilling, concentration, contemplation, so that in a calm mind one can receive inspirational or intuitive flashes to solve all managerial problems not amenable to reason and analysis. East and West Conflict in value system Values and ideals in our ethos and culture are based on and evolved from the deepest truth of Man, Life and Nature, i.e., on holistic approach or oneness. Spirituality is the essence of our Indian genius, and wisdom. It is the source of our national vitality. Western culture is an endeavor in worldly sciences and the application of science to economic and social progress. The vitality of Indian wisdom and culture lies in its creative and progressive endeavor in spiritual science, thought and practice. We have to maintain this creative and potential for the progress and development of India and the humanity as a whole. India must lead the world. Example: Rise above the situation To make the balloon rise into the air, you turn up the flame and the balloon goes higher, but you need to toss off heavy sandbags which are carried as additional weight. For them, the flame used to create warm air and the heaven-bound ascent represents a loving approach or higher consciousness (the God aspect). The sandbags that are unloaded to help the balloon stay aloft represent painful issues and negative feelings, such as fear, guilt, judgment and envy. From ground level, when you are facing a mountain, it may appear huge and represent a large blockage and problems that seem overwhelming. As you rise above the mountain and go higher - in consciousness - by adding love and a positive perspective, you can see the bigger picture and see beyond limitations. So, by adding love and releasing the negatives, you go higher. When the personality maintains negative feelings from the past, its like an old needle stuck in a groove. A holistic approach might include learning forgiveness so we dont have to keep replaying the same old negative thoughts and patterns.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization)
Q1 ) PERSONALITY IS THE PRODUCT OF HEREDITY AND ENVIRONMENT EXPLAIN? Heredity refers to those factors that were derermined at conception.Physical stature , facial acttractiveness, sex, temperament, muscle compositionand reflexes, energy level and biological rhythms are charesteristics that are generally considered to be imported either completely or substantially by ones parents.Physical attributes, for instance, may be largely attributed to heridity. The following classifications of characteristics is said to be inherited by all humans Physical structure (how tall or short one is, weather one has a long or short nose, large or small feet-briefly, how one is put togther) Reflexes (direct response to stimuli, such as withdrawing from a pinprick, blinking when something approaches the eye) Innate drivers (impulses to act on phsiologoical tensions: but theses must be linked through learnhing with activities which will reduce the tension) Intelligence ( the capacity to learn, to modify responses) Temparament (patterned and recurrent responses associated with basic emotional makeup-for example, phlegmatic, excitable, or lethargic). Researchers have studied more than 100 sets of identical twins who were seperated at birth and raised separately. Researchers found a lot in common.For instance, one set of twins who had been separated for 39 years and raised 45 miles apart were found to drive the same modle and colour car,chain-smoked the same brand of cigarette, owned dogs with the same name, and regularly vacationed within three blocks of each other in a beach community 1500 miles away. ENVIRONMENT Personality development owes as much to environment as it does to heredity. Environment is a broad term and includes such factors as culture. Culture establishes norms, attributes and values that are passed along from one generation to the next and create consistencies over time. The methods by which an infant is fed and toilet trained, and makes the transition from adolescence to adulthood are culturally determined. While growing the child learns to behave in ways expected by the culture of the family binto which the baby was born. One of those expectations has to do with sex roles. Most cultures expecdt different behaviors from males 5than from females. It is considered natural in any culture for boys and girls to have predictable differences in personality merely because they belong to one or the otehr sex.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Although culture has significant influence on personality development, linear relationship cannot be established between personality and given culture for 2 reasons: The cultural impacts upon the individual ar4e not uniform, because they are transmitted by certain people parents and others-who are not at all alike in their values and practices, and The individual has some experiences that are unique.Each individual reacts in his own way to social pressures, differences in behaviour being caused by biological factors.
Q12. HOW FAR IS IT IMPORTANT FOR MANAGERS TO SEARCH FOR INNER PEACE IN THE MIDST OF HUSTLE AND BUSTLE OF CORPORATE LIFE? Executive stress is the inevitable by product of industrialization. While it is easy to install a machine, the life of the executive who works these machines is not a bed of roses. There is always teething trouble on most of these plants. The raw materials are not easily available, and, because of paucity of foreign exchange, it is not possible to import the spares readily. Inter-union rivalry has resulted in strikes and loss of production. Various government rules and regulations that an executive has to comply with, have all resulted on excessive executive stress for individuals, who were not physically, emotionally and psychologically prepared to combat stress. Prolonged executive stress in an executive who cannot cope with its results in physical, emotional and mental illness, which closely simulates organic disease. It is therefore most important for executives to realize, and the duty of the physician to explain and convince them, that their symptoms are due to stress, that at least fifty percent of Indian executives suffer from ailments at one time or the other, which are simply due to stress. Stress is defined as the non-specific response of the body to any demand made on it. To understand what stress is, one has to know the meaning of both, nonspecific response as well as various demands made on the body. And executive faces a strike in his factory or is gheraoed by his militant workers and kept without food or water. A policeman faces an unruly mob, a cricketer faces a very accurate and deadly bowler in a test match all these are examples of different yet specific demands made on the body. Coping with Stress Stress is the essence of life. It is the noblest of natures gifts to man. Stress, like electricity, is a bad master but a good servant. Stress therefore must be trained and Presented by Group - 7 19
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) tamed to ones advantage. Living makes constant demands on our body and thus produces stress. Even during sleep, there is some stress, as the vital functions of our body like breathing, heartbeats, contractions of the intestines are going on. Stress is therefore something that cannot be avoided, like water or food. Complete absence of stress would be mean death, inability of the organism to cope with the demands placed on it. Stress is the spice of life and executives should learn to use it to their advantage, so as to lead a healthy, well-balanced life. Know your ability to tackle stress. All of us depending upon heredity, upbringing in childhood, nutrition and the type of training received, can take on varying degrees of stress. A rubber strip is elastic upto a point; beyond it, it snaps. Similarly every individual has a breaking point and should not go beyond it. It is therefore essential to recognize the amount of stress and strain one can take in ones stride. Enjoy your work.
Hard work has not killed anyone. One has to find the type of work that suits one the best and keeps one motivated. On the other hand work that is frustrating produces undue stress, leading to unhappiness and illness. To be perfectly healthy, a man needs work and recognition of his work Positive Thinking. While a great deal of attention is paid to physical exercises for developing the body, mental exercises for the right mental attitudes are given very little importance by most executives. It is ultimately the mind that controls the body and therefore depressing, frustrating and negative thought must be banished for they can lead to emotionally induced illness. One should train ones thinking by constant practice to be cheerful, happy and satisfied. In the beginning, it is extremely difficult to drive away the depressing thoughts that keep on plaguing the mind, like recorded music on the tape, playing the same tune. While it is easy to erase the recording on a tape, there is no magic wand by which depressing thoughts can be erased. One has to work constantly and persistently to drive away the blues. Goal in Mind It is imperative to work with a goal in mind and to pursue it with determination. The goal should be within ones reach and attainable. Executives must not show untoward impatience to achieve their goals. Q13. IS BUSINESS EXCELLENCE POSSIBLE COMPROMISING ON INTEGRITY, QUALITY AND PROFITABILITY? Presented by Group - 7 20 WITHOUT ECONOMY/
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Businesses make an essential contribution to the development of an economy. From time immemorial the activity of money making has always stood in somewhat uneasy alliance with peoples concern for private aspects of morality. Jokes about business ethics have regularly appeared in the popular press over the past two centuries. Many an executives today voices a similar cynicism about the relevance of moral inquiry to managerial practices. Even those wedded to the notion that integrity might be an obtainable ideal, nevertheless have to leave the exploration of ethical dilemmas to each managers private conscience. But now the environment has completely changed, whereas the voicing of ethical standards was formally a concern of few exceptional leaders, today the topic of business ethics is acknowledged to pervade every area of the corporation just as it is a recurrent issue in media. Corporate codes of conduct are now the norm rather than the exception in most of the organizations. Corporate leaders have become more vocal about their own commitment to the ethical standards. The reasons for this elevated place of ethics are many. Managers have seen the high cost that corporate scandals have exacted: heavy fines, disruption of the normal routing, low employee morale, internal fraud and loss of public confidence on the reputation of the company. Businesses should be ethical because: Ethics correspond to basic human needs. Values create credibility for a company with the public. Values give management credibility with employees. Values help better decision-making.
Improve or Die No organization can escape the fact that its competitors are getting better. Very few of the leading companies of 20 years ago, in almost any sector, are still the leading companies today. In simple terms, the companies that do not improve continually, both in small steps and also by leaps of innovation, will inevitably decline and die. All companies must stress on quality, quality and quality. Benchmarking exercises increasingly enable companies to compare their performance against world-class competition using a wide variety of both internal and external indicators. Companies must reflect on what major changes has there been in the organization in past five years, - what forces have been driving these changes, - what ethical issues do you now feel arise from the way change is managed?
The seven core principles while reflecting biblical Christian thought, are expressed in modern language such as might be used in an ordinary 21
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) business environment. The seven principles are expressions of a desire for human dignity and wholeness in the workplace. Their thoughtful application should humanize the otherwise mechanical processes of wealth-creation and efficiency. - Stewardship: none of our possessions is ours for long, we will eventually leave them behind. What will we leave for our successors, and for future generations? - Service: true leadership is a service. How well do we serve our subordinates by providing them with the setting in which to use their abilities? - Truth: is a universal requirement. The ability to trust others to keep their word and to honor their signatures to the very best of their abilities. - Interdependence: do we recognize that business organization is like a part with interdependent parts? - Justice: fairness in dealing with all those affected by the conduct of a business is vital if society in the long term to continue to renew its license to operate. - Creativity: the potential for human creativity in developing sound, profitable businesses is enormous - Consideration: to what degree do we give consideration to the interests or concerns of others?
Develop Strategy Design Services Allocate Resources Implement Plans Monitor Progress Control Performance
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Q2 ) distinguish between role personality and true personality ? TRUE PERSONALITY: The word personality in english is derived from the Latin persona Personaltity may be understood as the characteristic patterns of bahavior and modes of hinking that determine a persons adjustment to the environment. The word Id comes from the Latin word itand refers exclusively to the innate component of personality. The Id is the mental agency containing everything inherited, present at birth, and fixed in the individuals constitution especially instincts. It is raw, animalistic, unorganised, knows no laws, obeys on rules, and remains basic to the individual throughout life. The Id, is the original personality system, expresses the primary principle of all human life-the immediate discharge of psychic energy (libido) produced by animal drives (especially sex and agression) which when pent up, creates tension throughout the personality system. THE EGO: Menatl images do not swatisfy needs. The starving man cannot satisfy his hunger by eating images. Reality must be considered.This is the role of the ego. The ego develops outside the Id because of the necessity for dealing with the real world. The hungry man must have food if the tension of hunger is to be reduced SUPEREGO: Presented by Group - 7 23
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) In order for a person to funcdtion constructively in society, he should acquire a system of values, norms, ethics, and attitudes which are reasonably compatible with that society. The superego, represents the internalised representation of the values and morals of the society as taught to the child by the parents and others. The superego judges wheather an action is right or wrong according to the standards of the society. Hence The id seeks pleasure, the ego tests reality and the superego strive for perfection. EGO SUPER EGO ID
Conscious Unconscious
ROLE PERSONALITY: By role a word borrowed from drama- is a meant the part that an individual plays as a result of occupying some position or status in life. Thus bgy virtue of the fact a male is born into a family he plays the role of a son. Similarly, human beings, as a result of occupying other statuses, play such roles as father, mother, worker, manager, nurse, friend and soldier. All these are seperate and well defined roles. Ofcourse, no one individual can play all the roles in the soiciety. There are far to many of them, and some are incompatible with each other for instance, the roles opf father and mother. But every humanbeing plays many role. Thus an individual may be a worker, a father, a son, and so on. The perceived role concerns the set of activities or behavior in 5the group that an individual beleives he or she should do. The perceived role generally corresponds to the expected role. However, many factors may be present in a situation that can distort the individuals perception and thus make the perceived role inaccurate. The enacted role is the way that an individual group memeber actually behaves. The enacted role is generally dependent on the perceived role and hence the expected role. To the extent that there are differences among the expected perceived and enacted roles the probability of role ambiguity, role stress, conflict, and negative effects on group perfomanace increases.
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EXPECTED ROLE
PERCEIVED ROLE
ENACTED ROLE
ROLE AMBIGUITY
ROLE CONFLICT
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P.S Please refer to the book by Pradeep Khandwala for notes the page nos of which are available with the library. CONCEPT QUESTIONS 1. List five popular industrial leaders who practice Indian Management Thoughts . A. Bhawarlal Jain (Jain Irrigations), Anu Agha (Thermax), Kiran Mazumdar, Dhirubhai Ambani (Reliance), Narayan Murthy (Infosys). 2. Describe Indian Styles of Leadership. A. Indian style has been essantialy traditional. Most of the Indian leaders were less prone to change. They were more autocratic in their outlook because they knew what they want to achieve and how to achieve them. 3. Describe role of Karta in a Hindu Undivided Family (HUF). A. Karta is usually the head of the family. He is given the authority and responsibility to run the family. He acts as a strict leader in all senses because all the major decisions of the family is taken by him. 4. Give examples of born leaders and made leaders. A. Born leaders- Dhirubhai Ambani, Narayan Murthy Made leaders - Mukesh Ambani, Anil Ambani. 5. Management styles.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) A. Conservative, Entrepreneurial, Professional, Bureaucratic styles. 6. Good and bad styles of management. A. It is very difficult to say whether a particular style of management is right or wrong. For example there are people who do feel secure under autocratic leaders. But more often than not this style has been considered ineffective. DESCRIPTIVE QUESTIONS Q.1 Depending upon the structure of task high and low, analyse what impact it will have on leadership? A leader who places greater emphasis on task performance tends to exhibit the following behaviour: 1. Organising and defining the roles of group members 2. Explaining what activities each has to do and when, where & how task are to be accomplished. 3. Establishing well defined pattern of organisation , channels of communication and ways of task accomplishment. A leader who places greater emphasis on people tries to gain their relationship by executing such behaviour as: 1. Establishing channels of communications 2. Extending psychological support to them 3. Developing mutual trust 4. Developing empathy for them High And Low Relationship: A high task and low relationship leader emphazises on showing employees on how to get the task accomplished and spends minimum time giving psychological support. This may be effective when the employees are experienced with the work to be performed. The high task and no relationship style may also be well suited to situations where seasonal help is needed. Seasonal employees may be unfamiliar with the task and these require guidance on performing work properly. The high task and low relationship style is not necessary rude. The leader simply takes the expedient route of focusing on work rather than people. High-Task and High Relationship: This leader spends considerable time showing people how to get the work accomplished and providing them psychological support- The high-task and high-relationship styles considered generally useful because it results in high productivity and personal satisfaction. A more critical look at this style would suggest that it works best in situations where people need an active and involved leader. When employees are lacking in self-confidence and technical skill, the high-task and high-relationship style is particularly effective.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) High-Relationship and Low-Task: A leader using the high-relation ship and low-task style gives employees much encouragement and support but a minimum of guidance about the task accomplishment. In some situations employees need more psychological support rather than technical instructions. The high-relationship and low-task style is suitable for such situations. Low-Relationship and Low-Task: A leader using this style is neither here nor there. It is essentially a free-rein style. Subordinates are given considerable latitude in performing their work. They are also given very little psychological support, encouragement and praise. They are, therefore, free to run their own show. When subordinates are highly skilled and psychologically mature, this style can be effective. High High relationship and Low task (Supporting Style) Low relationship and Low task (Free rein Style) High relationship and High task (Participative Style) Low relationship and High task (Autocratic Style)
People Emphasis Low Low Task emphasis High
Q.2 Explain the role of leadership character in management. Management, managership and leadership are terms, which are so closely related that the distinctions among them have become blurred. It is useful to place each of them in its right perspective.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Management is a process of planning, organising, coordinating, correcting, and controlling the activities of others. Managership is the authority to carry out these functions. Leadership is the process of influencing for the purpose of achieving shared goals. Both managership and leadership are management tools with which managers can influence the behaviour of employees to achieve organisational goals. The distinction between them can be made on the basis of the qualifications that managers have. Managers, by virtue of being in a managerial position, have managership, but they may not possess leadership or the ability to influence other people.6 There are certain other differences between leaders and mangers, 1. Leaders have followers, but managers do not have. Subordinates may obey managers out of fear but such compliance is not a response to leadership. Similarly, all leaders are not managers, [Leaders have followers but do not possess authority to manage] informal leaders for example. Managership is a fundamental characteristic of a manager. 2. Leaders have emotional appeal. They are expected to be charismatic people with great visions who can alter the mood of the followers and raise their hopes and expectations. On the other hand, managers are expected to be rational decision-makers and problem solvers. They are expected to use their analytical minds in the process of establishing and achieving organisational goals 3. Leaders fulfill follower's needs. Managers and leaders try to meet organisational and employees' personal needs. But the emphasis differs. The main aim of a manager is to meet organisational goal. Similarly, the main job of a leader is to satisfy his followers' needs. 4. Peter Drucker and Warren Bennis have rightly pointed thus; " Management is doing things right, leadership is doing right things . Management's efficiency lies in climbing the ladder of success; leadership determines whether the ladder is leaning against the right wall". The distinction between management and leadership gets blurred in actual practice. In real life organisations, there are no distinct leaders there are only managers. They will be acting both in the capacity of managers as well as in the capacity of leaders. A successful manager is the one who has both the qualities and who makes use of them discretely, depending on whether he or she is required to lead or to manage. Q.3 Explain the Consultative, Entrepreneurial, Professional, Bureaucratic style of leadership.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Authoritarian Style: Known in its acronym as bureaucratic or autocratic style, authoritarian style involves retention of full authority by the leader. Leader decides, decision is passed on to subordinates, instructions about the implementation of decision are given and the subordinates are expected to do what the leader has told them to do. Assuring that the leader is competent, the advantage of this leadership style is that tasks are efficiently completed, since there is no opportunity for the time consuming two-way communication associated with democratic styles. The primary problem with authoritarian leadership style is that workers are made aware of what to do, but not why. This may lead to (1) low employee morale, and (2) workers following leader directions lose initiative and avoid responsibility for any errors. But there are some workers who prefer autocratic leader. They feel secure under his leadership. In such cases, productivity and morale of the workers tend to be high. Consultative leaders: They solicit opinions from group before making a decision, yet they do not feel obliged to accept the group's thinking; these leaders make it clear that they alone have final authority to make the final decision. Professional Style: Also called laissez-faire, professional leader chooses not to adopt a leadership role and actually abdicates leadership position, generally relinquishing it to someone else in the work group- While technically not a leadership style (it is more the absence of one), it does warrant brief mention since the absence of leadership may have a positive or negative effect. On the positive side, professional leadership works when the group is composed of highly committed members. On the negative side it may be stated that the leader abdicates leadership role because of his own incompetence, the fear of failure, or the perceived social cost of criticism by the work group. Entrepreneurship Leadership Style: Entrepreneur is a person who converts an innovative idea into business. The word entrepreneur is generally associated with smallscale industry. What is an entrepreneurship leadership style? Based on both their personality characteristics, and the circumstances of operating a business, many entrepreneurs use a similar leadership style. The most notable features of this style are: Impatience and brusqueness towards employees because the entrepreneur is always busy. A heavy task orientation combined with a very direct-approach to giving instructions to employees. A charismatic personality that inspires others to want to do business with him or her despite the impatience. A much stronger interest in dealing with customers than employees. A strong dislike for bureaucratic rules and regulations. Anxiety to consolidate business gains as quickly as possible. 30
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Q.4 Does leadership style change with situations? Explain. The Situational Leadership Theory Paul Hersey and Kenneth Blanchard have developed a situational model of leadership that adds "maturity" of followers as a contingency variable which deserves due consideration. The two authors feel that situational leadership requires adjusting the leader's emphasis on task behaviors (i.e., giving guidance and direction) and relationship behavior (i.e., offering socio-emotional support) according to the maturity of followers in performing their tasks. Maturity in this context is understood not as age or emotional stability but as desire for achievement, willingness to accept responsibility, and taskrelated ability and experience. The goals and knowledge of followers are important variables in determining effective leadership style. Hersey and Blanchard believe that the relationship between leader and subordinates moves through four phases - a kind of life cycle as subordinates develop and mature and that managers need to vary their leadership styles with each phase. In the initial phase, when subordinates first enter the organization, a high task orientation by the manager is most appropriate. Subordinates must be instructed in their tasks and familiarised with the organisation's rules and procedures. At this stage a non-directive manager causes anxiety and confusion among new employees, however, a participatory employee relationship approach would also be inappropriate at this stage because subordinates cannot yet be regarded colleagues. This style is called the "directing" or "telling" approach of leadership. As subordinates begin to learn their tasks, task-oriented management remains essential, as subordinates are not yet willing or able to accept full responsibility. However, the manager's trust in and support of subordinates can increase as the manager becomes familiar with subordinates and desires to encourage further efforts on their part. Thus, the manager may choose to initiate employee-oriented behaviours. This style is called "telling" or "coaching" approach to leadership. In the third phase (here it is the "participating" or "supporting" style) as the subordinate's ability and achievement motivation are increased, and subordinates actively begin to seek greater responsibility. The manager will no longer need to be directive (infact, close direction might be resented). However, the manager will continue to be supportive and considerate in order to strengthen the subordinates' resolve for greater responsibility. "Delegating" is the style that the manager follows in the final stage. Here, the manager can reduce the amount of support and encouragement as subordinates gradually become more confident, self-directing, and experienced. Subordinates are "on their own" and no longer need or expect a directive relationship with their manag
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Evaluations: The situational leadership theory has generated considerable interest because it recommends a leadership that is dynamic and flexible rather that static. The motivation, ability and experience of subordinate must be constantly assessed in order to determine which style combination would be most appropriate under flexible and changing conditions. If the style is appropriate it will not only motivate employees but also help them move towards maturity. Further the theory gives specific attention about a task or a job to be done. Finally the theory is one of the more popular leadership-training models available today. Criticism: 1) The theory requires that the leader be perspective enough to determine a subordinates maturity development level on a task. Determining maturity level is difficult. 2) Situational leadership like most contingency theories is heavily based on need for style flexibility. It is possible to change as subordinates mature. It is desirable that the leader are adaptable there is a strong belief this is not possible.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Finally the theory assumes that the nature of the task being supervised is such that the leader can treat each employee in slightly difficult way. There is no doubt that this is a reasonable assumption in many cases but in practice can a leader exhibit different leadership styles where all members of the group perform the task together. This question remains unanswered. Thus viewed from conceptual and methodological perspective the theory remains intuitive appearing model that still requires empirical substantiation. Q.5 Explain the importance of values in leadership how leaders/ managers should respond to human value. Leadership is the process of encouraging and helping others to work enthusiastically towards the objective. Leadership is unidirective i.e. Leader influencing his followers. At the same time the characteristics of employees and their tasks do yield influence on the leader. Leaders influence on human values A leader is able to change the behaviour of his followers because he enjoys power which comes to him from at least five sources. 1) They are reward powers which refers to the leaders capacity to reward followers 2) Coercive power, which is the flip side of reward, power and refers to the leaders capacity to coerce or punish followers. 3) Legitimate power that refers to the power of leader he possesses as a result of occupying particular position or role in the organisation 4) Expert power that refers to power that a leader possess as a result of power due to his knowledge and expertise regarding the tasks to be performed by subordinates 5) Referent power which is dependant upon the extent to which subordinates identify with, look up to and wish to emulate the leader. REWARD POWERRESPONSES OF SUBORDINATES CHARACTERISTICS OF SUBORDINATES COERCIVE POWER NATURE OF TASIC ORGANOSATIONAL POLICY AND CLIMATE LEGITIMATE POWER INFLUENCE OF PEERS EXPERT POWER INFLUNCE OF SUPERIORS REFFERENT POWER
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) A leader not only commits his followers to organisational goals he also pools needed resource, guide and motivate subordinates to reach the goals. The leadership process is similar in effect of that of the secret chemical that turns the insect pupa into a butterfly with all the beauty that was the pupas potential. Leadership then transforms potential into reality. This role is often seen in giant firms and tiny units. In all cases leadership is the ultimate act that identifies develops and uses the potential that is in an organisations and its people. It has the ultimate aim of raising the level of human conduct and ethical aspirations of both the leader and the led. Leadership on organisational effectiveness seems to be relative because of following possibilities Poorly performing organisations find it difficult to attract best leaders Not all leaders have the same abilities and experience Environmental and organisational factors can override any effects the leader may have Organisation continues to flourish even after the change of leadership. Q.6 Describe the role of transformation of leadership. Transformational leadership implies a process whereby an individual attempts to elevate his or he consciousness (chetna) so that various common place conflicts and dualities begin at higher levels of synthesis. Stated differently, transformational leadership attempts to change the whole organization from one style or culture to another. Transformational leadership has the ultimate aim of raising the level of human conduct and ethical aspiration of both the leader and the led. The leaders main thrust is to elevate inspire and evangelise his followers (and himself or herself) to higher things in life. The late J.R.D. Tata comes to ones memory in this context. His qualities of head and heart moved everybody who ever came into contact with him. If Tata group of companies stand distinct in our corporate world in terms of profitability, professional management and social responsibility credit goes to the transformational leadership of J.R.D. Tata. Transformational leaders are characterized by distinct skills. They are: (1) anticipatory skills foresight into a constantly changing environment; (2) visionary skills a process of persuasion and example by which a person or leadership team induces a group to take action in accord with the leaders purposes or, more likely, the shared purposes of a larger group; (3) value - congruence skills the need of corporate leader to be in touch with employees economic, safety, psychological, spiritual, sexual, aesthetic, and physical needs in order to engage people on the basis of shared motives, value, and goals; (4) empowerment skills the willingness to share power and to do so effectively; and (5) self understanding that is understanding the skills of both themselves as well as their employees. Situations 1. People in a state of confusion or panic because of crisis such as materials shortage, equipment failure, or natural Presented by Group - 7 Recommended leadership style High task and low relationship or authoritarian. 34
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) disaster. 2. Complex technology, inexperienced employees. 3. Undesirable, repetitive job, average employees. 4. Self-sufficient, capable workers performing job they enjoy. 5. Employees dislike working, job is undesirable. 6. Start up of new operation, job descriptions etc are vague. 7. Group of people "doing time" until retirement. 8. Inexperienced but well meaning employees. 9. Repetitive work; employees with average motivation. 10. Employees are performing independent tasks requiring coordination by leader. 11. Emotionally immature employees; average skill level. 12. Employees are child like or "prima donnas" but talented. High task and low relationship at the outset. High relationship and low task. Low task and low relationship or free-rein. High relationship and high task. High relationship and high task. High relationship and low task. High relationship and high task. High relationship and low task. High task; emphasis on relationship depends upon emotional maturity of employees. High task and low relationship. High relationship and low task.
We need more of transformational leaders for our economy. Our economy is now thrown open for global competition. Foreign companies are entering our country in a large number. In order to maintain our identity and to sustain our ethos and at the same time to accept what is good for our businesses we need more transformational leaders. Especially we need more of J.R.D Tatas. About lord Krishna``His actions and the `Bhagwad Gita' hold extensive lessons for modern Indian managers,'' avers Chaudhuri, the management guru from Planman. `Theory-i' to a certain extent is devoted to Krishna's management and leadership techniques. ``Krishna was always a success as he exercised different approaches for different situation and individuals,'' The crux of the theory is that what might be a flourishing management practice in a given situation might end up as a complete failure in another situation. Chaudhuri emphasizes that to develop a successful management style, the history, sociocultural realities and the way of living of the region has to be taken care of. ``The bottom line is that synergy has to be achieved between the general national culture affecting people at home and the management culture on the job,'' An India-centric management style, compatible with its socio-cultural fabric. Most Indians value bonds, emotions and long-term relationship along with growth Presented by Group - 7 35
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) opportunities and commitment. However, our cultural roots (of tolerance, etc) often make us complacent and lack of patriotism at a macro level leaves us aimless.'' The solution lies in the `Bhagwad Gita'. Some of the philosophies in the Gita explain in detail about flexible styles of handling people based upon situations and backgrounds. He related the Hersey and Blanchard situational leadership model -- which talks about four leadership styles of participating, selling, telling and delegating to the `Saam, Daam, Dand' and `Bheda' philosophy. ``Each style is effective for a particular kind of peopleand Gita classifies people under three categories: Tamas (immature), Rajas (worker) and Satviks (mature, as also pious). ``While `Dand' (telling or punitive style, or talking from a position of authority) style is most appropriate for `Tamas', `Rajas' can be led using either `Saam' (participatory) or `Daam' (selling) styles. `Bheda' or `delegation' is suited only for `Satviks,''' Citing examples form the Mahabharata, suggested that Krishna himself was the biggest practitioner of this model. ``In fact, Krishna was one step ahead of Hershey and Blanchard. Not only did he set the rules that governs a leader, he also set aside guidelines and instructions for the followers of the leader,''
Q.7 What is the difference in the working style of an Indian manager and an MNC manager? Indian manager Wisdom leadership is clear that some kind of spiritual anchorage is a common feature in the profile of all leaders. Some Indian leaders are more spiritual than others. JRD TATA did not believe in any organised religion. for him god was love and he saw the love of god in the love of the people. All those business leaders who had spiritual anchorage had their initiation in early childhood. Either the school or the family provided the necessary formal education in business ethics. All Indian business leaders lamented the deterioration of values in the present generation of managers. Even a business leader who himself is very sound ethically and subscribes to the Indian values, confessed that the moral standards of his next generation were not so good. Spiritual anchorage helps sustain a manager in the present prevailing turmoil is the common belief of the business leaders. the important thing is understanding the process of the working of this spirituality and religions narrated and experienced by these business leaders. This experienced sharing may throw some light on how this practical wisdom works.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) The first step in the process appears to be the systemic conditioning of the mind against reckless avarice. This is the basic guideline for managing oneself against endless and uncontrolled desires. This helps in setting high (moral) goal before a man. M.S khanna is a believer in the existence of a transcendental power influencing the life patterns of people. He pointed out a two sep process( as his mother had experienced ) of prayers and meditations. Suresh Krishna (chairman, Sundaram Fasteners Ltd) maintains that he is not a religious man. He states, I do spent an hour or so daily to go within myself, search for any disharmony and resolve it with integrity as soon as possible. This is the process of deep meditation, when his self-referes to the self. In such a selfreferral process, disharmonies are bound to be resolved. For such a self referral process one need not subscribe to any religious faith (dogmas or rituals) but firm faith in god. That is cosmic power. Two other business leaders R.K Talwar (Former Chairman SBI and IDBI) and M S Verma (chairman SBI now retired also share their experience. both of them are religious by nature and spiritual in temperament. The Gita has been a guiding force in the case of Shri Talwar. One of them spoke of Divine Intervention and the other of divine voice. Let us share the experience so far as the process is concerned. These are Firm faith in god, firm faith in what I do and rationality in action. Sincerity, silence and no preference. For developing Antar Drishti the route lies through Mukhita and Antar shuddi in that order. The other virtue, which comes close to integrity in the leaders profile, is moral values or ethics. All this goes to show the impact of religion and spiritualism in our business leaders. The third virtue in the profile is leading from the front. Amongst other virtues hard work, efficiency ,honor , transparency , openness were mentioned by business leaders, and the army chief mentioned professional competence as an additional virtue. It is observed that in mix of competence for a business leader, the thing, which comes first, is the healthy world view followed by emotional stability and last comes the attitude, skills and knowledge in that order. The organisation should have goals. They do not exist for profits but because of profits. Western managers. Lee Iacocca a business leader is amongst the top notches in the country , but others are not so well known. Lincoln is the grates leader this country and perhaps this world has yet known.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) He was not a born king of men but a child of the common people who made himself a great persuader, therefore a leader by dint of firm, resolve, patient effort and dogged perseverance. His qualities include honesty, fairness, sincerity, truthfulness and straight forwardness. Sound moral principles and ethics were always part of his dealings . he always treated people the way he would want to be treated the way he knew others wanted to be treated. He was courageous .the list continues. The qualities like aggressiveness, reasoning, analytical ability and individualism, which attributed to American culture, are singularly absent in the profile of Abraham Lincoln. These saintly virtues can be nothing but the dominance of Sattwa Gunas in the personality of Lincoln. Lincoln never stayed in the ivory towers. He always followed an open door policy. He managed by wandering and was always visible. His leadership style was paternal. He nurtured and guided his sub ordinates much as parents do their children. To him organisation was like a family and the leader was the head of the family. Life is always not going to be fair. This opens a window to the mindset that was working in him. Taking the profile first, Iacocca had a number do qualities important amongst them my be power of communication, positive thinking, hard work, strong belief in god, dignity of labour, materialistic outlook , courtesy , speed the press called him tough , demanding and lacking in compassion . Most of these qualities of the head, which a typical western manger in all like hood is supposed to possess. Some of the qualities may at the first look appear to be queer in the present setting. It may be due to his being a son of immigrants parents or his upbringing in a happy family or his own happy. Leading by example was the style of Iacocca leadership. He believed in the equality of sacrifice from the trade unions. In this area of decision-making, he consulted others but took his own decisions. Prioritisation was the method of his working. There has been a historical split between body and spirit since the sixteenth century in the west. Intellect centered spirit science has held the stage and values / emotions centered spirit has been pushed back. Europe has perhaps lost touch with the inner world. The very word spirit is messy , dirty so it needs to be pushed back. Only those managers who had an exposure to management by human values: Indian insights talked about values , emotions and ethics etc. Conclusion West is mainly on the practice and process of leadership whereas in the East the focus has always been as the qualities and competence of the leader, ANNEXURES A must in todays environment
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Many Indian companies including MNC are not doing well as they are unable to face competition, pressure and take "quick right" decisions. It is said that you cannot do business with yesterdays methods and be in business tomorrow. A manager has to develop good leadership quality in order to take the company to the top. The style keeps changing as the situation with the types of people. It said that Steve Job, founder of Apple Computer possesses consummate charm, infectious enthusiasm and overdose of charisma. This really helped the company to take the lead. Korean managers were able to do better compared to Japanese as they developed managerial leadership quality, which is flexible and open. This led to success of Koreans in America and even in India. Leadership style should blend with managerial functions. Leadership inevitably requires using power to influence the thoughts and actions of other people. An effective manager gets the job done through high quantitative and qualitative standards of performance with satisfaction and high degree of commitment. A managerial culture emphasizes rationality and control. Manager has to achieve results so that people will continue to contribute to this organization. It takes neither genius nor heroism to be a manager, but persistence, tough mindedness, hard work, intelligence, analytical ability, tolerance and goodwill. Leadership is a psychodrama in which a brilliant lonely person gains control of himself for controlling others. Managers and leaders are different kind of people. They differ in motivation, personal history and in how they think and act. An effective manager not only requires changing leadership styles but should have : Good verbal communication with good listening power Manage time and stress Managing individual decisions Recognizing defining and solving problems Motivating and influencing others Delegating Setting goals and have vision Self awareness Team building Managing conflict The basics of "Theory 'i' Management" Like Theory 'X' which tried to define a worker in its own manner as a mindless lazy rascal who loves shirking responsibilities and the Theory "Y" which tried to define the worker as an ambitious responsible citizen looking for the right environment to contribute constructively, Theory 'I' is an attempt to understand and define the Indian worker just like the Japanese had tried to do with their Theory "Z". An Indian grows up in a system, where family ties and a sense of belongingness get an absolute top priority. Coming from this environment, he gets a shock, when he sees the job environment practicing American philosophies of contractual style of management. Presented by Group - 7 39
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) He is not able to adjust productively to this cultural mismatch and thus, very often, fails to be as productive as his Japanese or American counterpart. The Principles of "Theory 'i' Management" Most Indians value bonds emotions and long-term relationships. Most Indians value growth opportunities and commitment. Our cultural roots (of tolerance etc.) often make us complacent. Lack of patriotism at a macro level leaves us aimless.
The key characteristics of admired leaders are as follows Honesty the honesty with which a company/leader does business in a multinational environment (living by the law of the land, etc). Competence interestingly this is one dimension that seems to have diminished in importance over the years. In high performing companies competence is fast becoming the lowest common denominator a prerequisite as opposed to a qualification. Forward looking this is the inspirational quality of leaders, and their ability to form vision statements, which inspire people to pursue quality. It also requires an ability to predict market scenarios beyond four quarters. Fair-minded keeping in mind cultural differences and other related issues while meting out rewards and punishments. Being supportive this stems from a conscious focus on corporate goals and objectives of the company, as opposed to individual motives. Courage to be able to stand by the companys principles and values at all times. Loyalty this has started diminishing in importance.
A. Social audit Audit is an indicator of the evaluation of the social work done. Social audit is defined as a basic management tool comprising systematic, documented, periodic and objective evaluation of an organizations activities for the benefit of the society at large. It helps the management of an industry to evaluate the effectiveness of its overall social management system as well as assess their compliance with the companys policies to meet the regulatory requirements. Social audit aims at the following things: 1. To guide the community initiatives. Presented by Group - 7 40
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 2. To evolve and disseminate a framework suitable to the company and to institute the community and environmental initiatives. 3. To develop partnerships and networking with Non-governmental Organizations, Government Sector and media business sector at the national and international level. 4. Identifying new projects for social welfare. 5. Establishing performance baselines. 6. Setting priorities and plans for future social establishments. 7. Increasing awareness of the employees about their role and responsibility in the protection of the society. Social audit follows three basic stages like pre-audit, site-visit and post-audit, pre-audit is the planning of the audit programme and site visit includes meeting with staff, inspection, examination of records, and identifying the areas of social change. The post-activity involves a written assessment of the facilities compliance status, which also includes recommendation to correct deficiencies. The most important part is the active and meaningful participation of the industry personnel during the social audit to develop a meaningful social audit report. Thus, the purpose of having this parameter is the abstractness of community service. This factor helps to know how well the company has set up a follow up and record keeping system to quantify, in accountable terms, the amount and quality of its social work.
B. Eco friendly technology With increasing environmental pollution, adopting Eco friendly technologies, particularly in manufacturing processes, has become an absolute necessity. Eco friendly technology is practical application of knowledge, methods and means so as to provide the most rational use of natural resources and energy in order to protect the environment. Raw material is utilized to produce the desirable useful product or commodity in an industry. Air, water or land pollution is caused by the discharge of waste materials may contain the unused raw materials and/or and products which is not economically valuable and hence are disposed off to the environment. There are three broad approaches to Eco friendly technologies in industrial production, viz. 1. Waste minimization Presented by Group - 7 41
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 2. End-of-the-pipe cleaning 3. Waste utilization Waste minimization-is the best of the three approaches. This is a preventive approaches to pollution control rather than the other curative approaches, which take care of the pollution after it has been generated. Various means of achieving waste minimization are raw material substitution, process changes, better housekeeping, and equipment redesign and product reformulation. The actual choice depends upon the manufacturing process concerned. The advantages of waste minimization are many. Some of them are as follows: 1. Less waste to the environment necessarily means better and cleaner environment. 2. State of the art technology is mostly Eco friendly technologies. They are more efficient and based on no-waste or minimum waste disposal. 3. Better efficiency means lo cost of production. 4. Waste minimization conserves raw materials and energy thus helping in sustainable utilization of natural resources. 5. Products of cleaner industries are preferred internationally. Thus, markets requirement promoted Eco friendly technology. 6. Eco friendly technology complies better with environmental regulations. The end-of-the-pipe cleaning, though not the best option, is often inescapable. It involves treatment of the effluent or emission before discharge to the environment. In this process, the waste is converted to innocuous material and/or raw material, water, energy, and by-product are recovered. The end-of-the-pipe treatment plants are designed to ensure compliance of standards for the effluents are emissions. The last option of waste utilization, involving reclamation and utilization of wastes in other activities, in a practical proposition where the quantity of waste generation is high.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) C. Ecological responsibilities of business Any business should be ethical towards the environment. Ethics is a branch of philosophy that seeks to define what is right and what is wrong on a universal basis. Preserving human life, concern for others, honesty and truthfulness are considered to be ethical. Morals reflect the dominant beliefs of a particular culture about what is right and wrong. So individuals consider it unethical and immoral to unnecessarily waste resources or to encourage the extinction of any species, as a result they have reduced their use and waste of resources. Others do not believe that there are any serious environmental or resource problems and thus do not consider resource waste as unethical or immoral. Indeed, they argue that maximizing their consumption is a moral act because it promotes that economic growth that is a source of jobs for the poor. There is a based belief among the companies thatNature exists only for our use, and our role is to conquer and subdue wild nature so that it can be used to further human goals. Matter and energy resources are unlimited because of human ingenuity in making them available and sop on. However a number of environmentalists advocate a sustainable earth ethics likeNature does not exist primarily for human use but for all living species. Matter and energy sources are finite and most not be wasted. Human beings are a part of nature, we must learn to respect them Cooperation, honesty. Humility and love must be the guidelines for our behavior towards one another and the earth. Narmada Bachao Andolan Medha Patkar led the environment movement against the proposed high dam over the Narmada River. She led the movement, the Narmada Bachao Andolan, with the help of the tribals whose lands were to be submerged. Although she did not succeed in stopping the project, the height of the dam was reduced, thereby decreasing the submergence area.
d.
The controversy over large dams on the River Narmada has come to symbolize the struggle for a just and equitable society in India. The Government's plan was to build 30 large, 135 medium and 3000 small dams to harness the waters of the Narmada and its tributaries. The proponents of the dam claim that this plan would provide large amounts of water and electricity, which are desperately required for the purposes of development. Opponents of the dam question the basic assumptions of the Narmada Valley Development Plan and believe that its planning is unjust and iniquitous and the costbenefit analysis is grossly inflated in favor of building the dams. It is well established that the plans rest on untrue and unfounded assumptions of hydrology and seismicity of the area and the construction is causing large-scale abuse of human rights and displacement of many poor and underprivileged communities. They also believe that water and energy can be provided to the people of the Narmada Valley, Gujarat and other regions through Presented by Group - 7 43
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) alternative technologies and planning processes, which can be socially just and economically and environmentally sustainable. The view of the poor and underprivileged affected by the dams and the people's movements they have created (primarily the Narmada Bachao Andolan) which are leading the crusade for justice and the Right to Life of the many inhabitants of the Narmada valley. Large numbers of poor and underprivileged communities (mostly tribals and dalits) are being dispossessed of their livelihood and even their ways of living to make way for dams being built on the basis of incredibly dubious claims of common benefit and "national interest". In simple terms, the struggle over the river Narmada holds a mirror to our national face and challenges our commitment to professed ideals of justice, equality and democracy.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) DESCRIPTIVE QUESTIONS 1) Organisations, institutions as well as nations are living entities having collective consciousness, heart and mind. Elucidate. Organisations, institutions as well as nations are now recognized as living entities. They have mind, heart and soul. They have their own distinct Dharma. They are bound to nurture ecological, human, ethical and moral values that determine their public image. Dharma means right thought, right speech, right action and right behaviour. The citizens and Governments all over the world are demanding quality enhancement of the environment. The management must not only maximize the quality of life but also, quality of work-life and the quality of ecology (to secure conservation of natural resources and freedom from air, water, noise and food pollution). We have maximum pollution in Delhi, Kolkatta, Mumbai and other big cities. All living things are related to one another. They are also related to their physical environment or nature. Holism means oneness. The unity or oneness demands social responsibility, social awareness and social responsiveness of management to society/ecology. Social Responsibility of Business The term can be best described as ethico-moral responsiveness of business to all the members of its environment. The social responsibility of business must ensure that dealings and transactions with its stakeholders are ethico-moral. Please note that ecology or nature is also an important stakeholder. Dependence of any business on its social and ecological environment is so complete that the very existence, survival and growth of any enterprise depends upon its acceptance by the society and the environment (who provide all the resources). If it outlives its utility to the society and the environment, it has no place and reason to exist. Ethico-moral values constitute Acid Test of Eco-Social Responsibility. Social Responsiveness and Awareness Today, we insist on the social responsiveness and awareness meaning the willingness and ability to relate the plans, policies and programs to the social environment in such a way that these are mutually beneficial, to the organisation, society and ecology. The social responsiveness implies actions and right now of the prompt responses of the management. The current trend is in the companys involvement in social actions. The mission and vision of a corporation expresses such deep involvement in social actions to improve the quality of life in the society and quality of the environment. An enterprise must interact with, and live in, as a responsible enlightened citizen in the society. In an age of fast changing and turbulent environment, proactive management is demanded to meet he challenges of change in the society through wisdom leadership and learning organisation. Presented by Group - 7 45
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 2. How lack of ethics and violation of human rights led to environmental degradation? Let us realize that a true work on Ecology is the healing of all three Environments simultaneously: Physical i.e. Mother Earth, Mental and Spiritual. Under holism or oneness, Human being, Nature and God are One. If you attack one, the other two get the impact immediately. When our Mind/Heart are polluted, our thoughts and actions get polluted. Value-crisis is there; we behave like animals or asuras, our Mother Earth suffers from our greed, non-renewable natural resources are exhausted, deforestation takes place, corruption is widespread, pollution of air, water and food is considerable. Our important task is to keep the earth clean, cleanse us from mental pollution (through ethico-moral values and developing good character). Dharma needs green or ecological dimension. Following Dharmic Management (personal first then companies, society) is the Ramaban remedy for all evil traits in all branches of human life. Ecology alone can unite us-the care for the Earth for future generations, the care for the well-being of all living entities, physical, mental and spiritual environment are aspects of each other i.e. they are interconnected under Holism. Let us remove pollution from our mind, heart and soul and then pollution from the earth will be easily removed. Right education of values is the foundation of our thinking, feeling and action-all based on Values and Unity. BIODIVERSITY DEPLETION Habitat destruction Habitat degradation Extinction
AIR POLLUTION
Global climate change Urban air pollution Outdoor pollutants Noise
Unethical practices leads to WATER POLLUTION Pesticides Oil spills Excess heat Infectious agents
FOOD SUPPLY PROBLEMS Over fishing Water shortage Poor nutrition Soil erosion Coastal pollution Soil salinization
WASTE PRODUCTION Solid waste Hazardous waste Presented by Group - 7 46
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 3. How does the Indian model of self-sufficient villages bear relevance in the present ecologically degraded scenario? Some 10,000-12,000 years ago, a cultural shift known as the agricultural revolution began in several regions of the world. It involves a gradual move from a lifestyle based on nomadic hunting and gathering to one centered on settled agricultural communities in which people domesticated wild animals and cultivated wild plants. Plant cultivation probably developed in many areas, especially in the tropical forests of Southeast Asia, northern Africa and Mexico. People discovered that they could grow various wild food plants from roots. Often they planted a mixture a food crop and tree crop, an ancient and sustainable form of agro forest. To prepare the land for planting, they cleared small patches o tropical forests by cutting down trees and other vegetation ad then burning the underbrush. The ash fertilized the nutrient poor soils in this slash-andburn cultivation. These early growers also used various forms of shifting cultivation. After a plot had been used for several years, the soil would be depleted of nutrients or reinvaded by the forest. Then leaned tat each abandoned patch had to be left fallow for 10-30 years before the soil became fertile enough to grow crop again. While patches were regeneration, rowers used them for tree crops, medicines, fuel wood and other purposes. In this manner, early growers practiced sustainable cultivation within tropical forests. These early involved subsistence farming in which a family grew only enough food to feed itself. Their dependence mostly on human muscle power ad crude stone or stick tools meant that growers could cultivate small plots, thus, they had little impact on their environment. However, the main reason that this form of agriculture was a sustainable farmer was low. This meant that people could unplant for the several decades needed to restore soil fertility. The gradual shift from hunting and gathering to farming had several significant effects: Using domesticated animals to plow fields, haul loads, and perform other task increased the average energy use per person ad thus the ability to expand agriculture Birth rates rose faster than death rates and population increased, mostly because the larger, more reliable food supply could support more people. People cleared increasingly larger fields and built irrigation systems to transfer water from one place to another. People started accumulating material goods. Nomadic hunter-gatherers could not carry many possessions in their travels but farmers living in one place could acquire as much as they could afford.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) The shift of people to towns and cities, the emergence of specialized occupations and new technologies, and the expansion of commerce and trade greatly increase the demand for metals and other nonrenewable mineral resources. The expansion of mining degraded land and water. Increased production and use of material goods created growing volumes of wastes. Town and cities concentrated sewage and other wastes, polluted the air and water, and greatly increased the spread of diseases. The spread of agriculture meant that most of the worlds human population gradually shifted from being hunter-gatherers, working with nature in order to survive, to becoming shepherds, farmers, and urban dwellers trying and mange nature to survive and prosper.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 4. Discus the co-relation between nature and human society History shows that significant changes come from the bottom up, not the top down. Without grassroots political action by millions of individual citizens and organized groups, the air you breathe and the water you drink today would be much more polluted and much more of the earths biodiversity would have disappeared. As grassroots populist leader Jim Hightower puts it, To move America from greed to greatness we must once again tap into the genius and gumption othe.Workdaymajority of Americans who sweat, plow, invent, repair, teach, construct, nurse and do the myriad of other productive task that sustain society from the bottom up. You cant keep a tree alive by fertilizing it at the top. We want a government that quits doing things to us. But neither do we want a government that does things for us. we want a government that is us, that involves us and empowers us so we can do for ourselves and for the country. Individuals can influence and change government policies in constitutional democracies in several ways. They can Vote for candidates and ballot measures Contribute money and time to candidates seeking office Lobby, write, fax, email, or oppose certain laws, establish certain policies, and fund various programs Use education and persuasion Expose fraud, waste, and illegal activities in government File lawsuits Participate in grassroots activities to bring about change or enforce existing laws and regulations. The enterprise and community are a part of one system, therefore decisions must be taken with and not on behalf of the community. Good environmental management looks at the potential consequences of actions before their implementation to assess their impact on the total system. I this way decision reaches are balanced solutions for the enterprise as well as the community. Sound environmental management is cost effective since it achieves higher productivity through a more efficient use of energy and raw material; increases workforce motivation; achieves enterprise goals of survival, growth and profitability, with limited community conflict. Sustainable development is, therefore, a concept of good and sound economic growth, a growth that can be maintained indefinitely with no or minimal damage to the environment. The factors that promote sustainable development are i. Population stabilization and health care ii. Water pollution control in rivers iii. Air pollution control in industrial pockets iv. Non-polluting renewable energy v. Waste recycling and reuse vi. Conservation of biological diversity Presented by Group - 7 49
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) vii. Human settlements without congestion and slum improvement
5. Development of Indian society draws its basis from the natural environment. Explain. Ans. The importance of preservation of the environment and respect for nature has been the underlying principles of Indian culture. For example, a study of ancient Indian texts like Vedas and rig Vedas would clearly indicate the importance of love and respect for nature while environmental conservation may have been a part of cultural and religious heritage of many developing societies, formal consideration of environmental issues within the developmental context has generally been of comparatively recent origin, certainly no more than two decades. While addressing the world conservation strategy the then prime minister, Smt. Indira Gandhi, spoke In India the interest in conservation is not a sentimental one but the rediscovery of a truth well known to our ancient sages. The Indian tradition teaches us that all forms of life-human, animal and plant- are so closely inter-linked that disturbance in one gives rise to imbalance in the others. The essence of mans attitude to nature in India is characterized by harmony and nature. Conservation is the basis of Indian life. Lack of awareness of the laws of nature and the forces, which keep ecological balance, are the cause of environmental problems. India is a country with vast cultural variations. We have both ancient and modern culture running parallel to each other. We still have human beings existing as part of nature I perfect harmony with it, unaffected by the technological changes of recent times. They draw from nature only what they require and nothing more and continue to exist as a part of the ecosystem, as one of the species. On the other hand there is the advanced socioeconomic system developed by man in which man is a co-creator and in conflict with nature and dominated by considerations of greed. In such systems there are all kinds of interactions with the ecosystem characterized by exploitation and optimum extraction principles. We have thus problems that inflict both developing and develop countries. This is true of all phases of national development. The situation in India is relevant to developing as well as the developed world. 6) Values and ideals in our ethos and culture are based on and evolved from the deepest truth of Man, Life and Nature. Explain. Integrated human personality of self-developed manager and worker can assure best and competent management of any enterprise, involving collective works and efforts. The refined or higher consciousness will adopt holistic attitude. It will bring out the divine in man. It will achieve perfection or excellence in whatever sector you work. We shall achieve peace, Harmony and Prosperity within and without i.e., in our internal world and in our external world simultaneously. This is the ideal of Indian ethos:
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Atmano Mokshartham Jagat Hitaya Cha (For gaining perfection in individual life, as well as for the welfare of the world.) Human and ethical values or qualities such as courage, vision, social awareness, fearlessness, integrity, pure and clear mind, truth, etc., are subjective and intangible concepts. These represent divine wealth. INSIGHTS INTO INDIAN ETHOS Business need not be regarded evil, trained and unethical. Business is sacred. It is a matter of attitude, approach and level of management consciousness. Indian ethos demands subjective management system. 1. Management attitude: 2. Humanizing the organisation 3. Interiorising Management 4. Self introspection 5. Brain Stilling (Decision-making in Silence) 6. Self dynamising Meditation 7) How can holistic management help in curbing the exploitation of nature? Exploitation of Nature: Science and technology brought about phenomenal industrialization at the cost of indiscriminate and ruthless exploitation of nature. It was wrongly assumed that man is having a birthright to draw on resources supplied by nature at his will. Under the holistic approach man and nature are deeply interconnected and interdependent. Hence, there is no such right to exploit Nature for purely selfish motives. If exploitation of one person is now considered unethical, we cannot justify exploitation of earth merely satisfy greed and not need. Fortunately, advocates of favorable and pollution free environment and business leaders under the UNO leadership have now agreed to assure sustainable economic development without disturbing ecological balance and cordial relationship between man and Nature. Value based holistic management alone can prevent this exploitation of Mother earth. Holism (Oneness) Holism is a state of consciousness reflecting integral consciousness manifesting human feelings of the Whole or the one, viz., Divine the origin, the source of the universe and all living creatures oneness, unity between macrocosm (samasthi) and microcosm (vyasti). Holism (Ekatmanubhuti) indicates oneness. Unity in diversity. Let us remember the fact that all living entities, including nature are closely interconnected and interrelated as well as interdependent with one another because the Presented by Group - 7 51
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) pure consciousness or Chetana is one common unchangeable vital element. The allpervading consciousness is ONE. The very word AUM is the sound symbol of wholeness, completeness (purnatwa)-Ishavasya idam sarvam, the first verse of Ishopanishad proclaims this Holism explicitly. The words A-U-M point out that sound, A indicates objective consciousness, in the subtle, U points out subjective consciousness and M the elongated consciousness reflects the transcendental (Divine or supramental) consciousness. Thus everything in this world is interpenetrated or covered by the Adorable Energy. We call it the Eternal, Self, Supreme, Absolute, Brahman and so on. Aum is recognized as signature of the God. The Universe has a soul, even at present, modern science has struck at the root of Holism. Indian Wisdom and Insight has unfolded the reality of oneness, holism in our scriptures. Holism is a state of mind pointing out emotional unity, harmony, and purity between the individual and the Universal. Science and technology brought about phenomenal industrialization at the cost of indiscriminate and ruthless exploitation of Nature. It was wrongly assumed that man was having a birthright to draw on resources supplied by Nature at his will. Under the holistic approach man and nature are deeply connected and interdependent. Hence, there is no such right to exploit Nature for purely selfish motives. If exploitation of one person by another is considered unethical, we cannot justify exploitation of earth merely to satisfy greed and not need. Man and Nature must have harmony. Fortunately, advocates of favorable and pollution-free environment and business leaders under the UNO leadership have now agreed to assure sustainable economic development without disturbing ecological balance and cordial relationship between Man and Nature. Value-based holistic management alone can prevent this exploitation of Mother Earth. We are required to embark upon rapid economic development under deregulated, liberalized environment in the 21st century with substantial foreign capital and technology. The task is to ensure that we take full account of environmental pollution/damage costs in all our economic and social processes. Now we are in a position where land, air, food, water and noise pollution is adversely affecting the quality of our lives. As development proceeds, the use of energy and natural resources will also increase. The challenge ahead is to adopt an ethical pattern and style of development that will not put unsustainable pressure on our resources, particularly, non-renewable ones. The polluter pays shall be our decision. In case of industries (at least big), environmental audit must become a normal routine. Industry must recognize its moral responsibility not only towards their shareholders but also their stakeholders (ecology, society) Industry should have Dharmic Management base on value-based holistic approach which will have clear responsibility and accountability towards consumers, workers, citizens and, of course, future generations. That is what sustainable development means, a system Presented by Group - 7 52
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) of growth (with ecological balance) that does not limit the options of future generations. This should be our vision now onwards. Let us realize this vision. Environmental audits and accounting for all environmental costs acquire urgency. Let us have voluntary self-regulation. Otherwise statutory control would be inevitable. The pricing system must send right signals, reflecting all environmental costs. Only such means will enable our society to conserve its life-support system. We have to create environment-friendly standards, environment-friendly products, and eco-labels. Countervailing powers used by consumers, environmentalists and strong public opinion would also make industries use environment-friendly techniques. It is a matter of raising environmental consciousness. We should also lay emphasis on renewable substitutes where available, on energy saving and efficiency in all our economic processes. Reckless industrialization, unlimited consumerism, leading to very high consumption by richer population, has brought about the present ecological damages. The Mother Earth has enough for everyones needs but not for everyones greed. Cooperation with Nature can assure harmony and tension-free, prosperous global life. In our country, we must not allow population explosion and consequent burden on economic resources. Inordinate population growth must be tamed and kept within feasible limit. Only then will economic growth eradicate poverty. 8) How does nature help in building human wealth? Give illustrative example. The higher consciousness or the inner mind is the right instrument or medium, to have the experience of the soul, the portion of the Divine, which enables you to lead a much better life, much more qualitatively superior life. This will give you greater happiness when it is translated in the form of running an organisation or in other field you are engaged in. When you bring that higher consciousness or the spiritual state of mind and combine it with wisdom, values and skills, the benefits to you are enormous. Your company, society will also be benefited. 9) How does the natural environment influence societal values? According to many psychologists, when we first encounter an environmental problem, our initial response is often to find someone or something to blame; greedy industrialists, uncaring politicians, misguided worldviews. It is the fault of such villains, and we are the victims. This can lead to despair, denial, and inaction because we feel powerless to stop or influence these forces. There are also so many complex and interconnected environmental problems and conflicting views about their seriousness ad possible solution that we feel overwhelmed and wonder whether there is any way out another emotion leading to denial and inaction. Upon closer examination we may realize that we all make some direct or indirect contributions to the environmental problems we face. We dont want to feel guilty of bad about all of the things we are not doing, so we avoid thinking about them-another path leading to denial and inaction.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) First, we need to recognize and avoid mental traps that lead to denial, indifference, and inaction. These traps includes i. Gloom and doom pessimism (its hopeless) ii. Blind technological optimism iii. Fatalism iv. Extrapolation to infinite Second, we should recognize that no one could ever come close to doing all of the things people suggest to work with the earth. Focus your energy on the few things that you feel most strongly about and that you can do something about. Instead of focusing on and feeling guilty about the things we havent done, rejoice in the good things we have done, then jump in and do more to make the earth a better place. Third, we should base our actions on a sense of hope, which history has shown to be the major energizing force for bringing about change. The secret is to keep our empowering feelings of hope and joy slightly ahead of our immobilizing feeling of despair. Fourth, it is important to recognize that there is no single correct or best solution to the environmental problem we face. Indeed, one of natures most important lessons is that preserving diversity or a rainbow of possibilities is the best way to adapt to earth largely unpredictable, ever-changing conditions. Each human culture and environmental worldview provides different outlooks, wisdom, and insights for helping us learn how to work with the earth and make cultural changes in response to changes in environmental conditions.
Natural environment and human society Concept Questions: 5. Detached Involvement: 1. Gita advices non-attachment to the fruits or results of action performed for ones own selfish end. Dedicated work has to mean, work for the sake of work. If we are always calculating the likely date of promotion springing from hard work than it is not work commitment; it is promotion commitment. 2. A more practical consequence of the Sadhana for working with detached involvement (Nishkam karma) is for that how we may internalize the essence towards psychological energy conservation. 3. Detached involvement (Nishkam karma) is among the surest and most enduring preventive measures against stress and burn out in the work situation. Without realizing this, person selfishly and greedily waiting for the fruits of work coming Presented by Group - 7 54
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) their way are destined to be the victim of destructive stress. One has to engaged in quite inner Sadhana to appreciate the true merit of the verse, for it does not hold out a technique, but beckons towards annubuddhi and deep inner feeling. It is been rightly said that the best means effective work is to become the work itself. To attain this state Niskam Karma is the right attitude because it prevents the ego the mind from dissipation by speculation about gains and losses. 6. Work Ethics Vs Ethics in work 1. The message implicit in this rather contemporary phrase Work Ethics seems to be one of vigour and ardour for sustained hard labour in pursuit of a given or chosen task.. When Lord Krishna rebukes Arjuna sharply for his unmanliness and imbecility in recoiling from a righteous battle, it is the call for work ethics that rings in it. Poor work ethic is a consequence of tamoguna (or the veiling power) overtaking the individual psyche. The stringent rebuke is intended to bring alive the temporarily dormant rajoguna (or the projecting power) in Arjuna. 2. However Gita offers a detailed enumeration of two kinds of psychic energy resources or endowment: asurisampat or demonic resources and daivisampat or divine resources a) daivi: the blessed lord said : fearlessness, purity, giving, self control, sacrifice, straight forwardness, self denial, calm, absence of fault finding, absence of greed, gentleness, modesty, absence of envy, pride- this are the wealth of the man born into deva nature. b) assuri : thus occupied by many egoistic ideas deluded, addicted to the gratification of desire, doing works but doing them wrongly, acting mightly but for themselves, for desire, for enjoyment, not for god in themselves and god in man, theyfall into the unclean health of their own evil 3. It is clear that work ethic inspired by Daivi sampat is a akin to that which satwa guna stimulates, while that triggered Asuri sampat is cognate with Rojo guna stimulation. Thus, in Sattwo guna, work ethics is in holy alliance with ethics in work.. therefore, the goal set for Arjuna is not near work ethic (For does not Druyodhana to demostrate this in good measure?), but work ethic will leavened with ethics in work. Similarly, in the Ramayana, Ravana and his son symbolize strong work ethic alongwith weak work ethics in work in relation to the Ram Hanuman combination which also has strong ethics involved. 4. Gita seems to have achieved in one stroke a grand unification of work ethic, with ethics in work. 7. Bliss (Ananda) The keynote of Indian psychology is permanent Bliss for every individual. This constitutes the terminal experiential and transformational goal of human existence. In our view the primary elements of the theory behind this supreme aim of BLISS is: Presented by Group - 7 55
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) BLISS is not happiness or pleasure. The latter are only the complementary opposites of sorrow or pain. Ananda is the state where samatwa or equi-vision towards these pairs of opposites (dwandas) is experienced. The pursuit of pleasure or happiness at the sensual, empirical level, if made the primary basis of life, must necessarily attract their intrinsic opposites. The external, empirical sthula reality is by nature an un-ending play of opposites. The empirical aspect of human personality (vyavaharika vyaktiiwa or varaha self) is constitutionally prone to remain engrossed in the fluctuating tussle of dwandas, and thus always caught up in an anxious, fearful and precarious psychological existence. The trans-empirical aspect of human personality (paramarthikav vyaktitwa and Vishnu SELF) is always, by definition, a state of permanent fulfillment ( poornatwa). It is not actualized, but realized. The empirical personality is deficit-driven (due to vasanas), externally directed and objectively dependant. The trans-empirical personality in man is surplus-inspired poorna internally seated and subjectively independent. The true alienation of man consists of the divorce between his empirical and transempirical personalities or selves. The empirical personality, trying by itself to wend its way through life and society, gets caught up in pettiness, selfishness, greed, jealously, sycophancy, power-hunger, licentiousness, deceit, falsehood, etc. The task of true psychology is to restore to the blind empirical personality the unfailing light and perspective of the trans-empirical personality. The path to Ananda lies in this. Organizations and society automatically benefits from such progress in the individual. Reaching the goal of bliss requires restraint, control and refinement of the lowerorder empirical self even while it is engaged in its multiple roles and tasks. This path awaits the footsteps not merely of the monk, but of each one of us. The definition of ignorance (Avidya) is unawareness of this path-goal system. 8. Mental Health 1. We can define sound mental health as that state of mind, which can maintain a calm positive poised, or regain it when unsettled, for progressively longer duration or quickly, in the midst of all the external vagaries of work life and social Presented by Group - 7 56
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) existence. For a healthy stress free mind, internal constancy and peace must be the only valid response to external vagary and turmoil 2. The impediments to sound mental health A. Some of the major causes of impaired mental health from causes internal to the individual manager are greed for money, power, recognition, etc jealously regarding ones own information ways, resources, etc. envy regarding someone elses achievement, rewards, talents, egotism/ vanity- regarding ones own accomplishment impatience- springing from the above four suspiciousness- springing from the first four anger- springing from the above six frustration springing from the first five. B. Some of the causes of mental ill health, which are external to the individual (stressors) includes Skills obsolescence Job change Work pressure Transfers Stock market crisis Unemployment Weak empathy from boss Militant unionism. Student agitation Problems with neighbors and so on.
3. Below are few vital guidelines whose practise could restore our personal command over mental health To cultivate a sound philosophy of life to identify with an inner core of self sufficiency To nourish a nirdwandwic mental orientation To strive for excellence through work is workship To build a stable and exhaulted in a reference point for the integration of contrary impulses, emotions. To pursue ethico moral rectitude To cultivate the sattwa gunna To practice self discipline through deep breathing To develop the habit of radiating goodwill and harmony from the center of ones being. 9. Values and skills:
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 1. Values serve the process of becoming in the sense of transformation of the level of consciousness to purer higher levels. They help us to distinguish between the desire and the desirable, between the belectable and the electable, between the short term and the long term, between the preya (the pleasant) and the shreya (the good). Skills are concerned with the method of doing, in the sense of speed, dexterity, efficiency, etc. Values are, therefore, essentially subjective; skills essentially objective. While education is more germane to values, training relates more closely to skills. While human beings posses the potential to be educated for values, is more natural for animals to be trained for skills (apologies to our sub human co habitants of this earth). 2. Values and skills are different. Values are as, if not more, necessary for effectiveness as skills. There can be 4 categories of organizational members: a. Values - weak, skills weak b. Skills - strong, values strong c. Skills - weak, values strong d. Values weak, skills- strong A survey conducted revealed: i. More than 70% of the employees in India are under the Values weak, skills- strong ii. If employees had a free choice, people preferred to work with or for Skills weak, values strong. iii. In the days to come, employees preferred to be in the group values strong, skills strong iv. Hence, the level of Value orientation is the key variable to attack. Descriptive Questions: 10. How does Indian management thoughts harmonize the environment and human society. AND 11. How do Indian management thoughts promote sustainable development? Sustainable development means continuous and uninterrupted development. Indian culture and values are such that they help an individual to develop themselves throughout their life. The surface strife and diversity in our Epics and society on so many scores confound them and they surrender the task of delving deeper to discover the unity that lies beneath. Its is sad that Indian modern thinkers like Tagore, Vivekananda, Aurobindo etc., who have devoted their lives for the betterment of our society are often dismissed in scanty line or two as being irrelevant and much else. However the thoughts of these thinkers help an individual to develop himself or herself. To change society one has to change himself first. So to harmonize the society, one should change and develop oneself. Here are few examples how Indian culture and thoughts helps to harmonize the environment and human society. According to Gita there are two kinds of psychic resources: asuri sampat (demonic resources) and daivi sampat (divine resources). The work ethic inspired by daivi Presented by Group - 7 58
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) sampat is akin to that which sattwa guna stimulates, while that triggered by asuri sampat is cognate with rajo guna stimulation. Thus work ethic should be inspired by daivi sampat and not asuri sampat. Gita provides wider canvas for cultivating detachment from selfish results of work done. This depends on the course of action undertaken: adhisthana (i.e. the frame of body life mind as the standing ground of soul in nature), karta (i.e. the doer himself, the ego), karanam (i.e. the various senses used), vividh chesta (i.e. the various efforts made, or functions of the vital breath) and daiva (i.e. the super personal cosmic power which governs unseen the results of human actions). According to Vivekananda, Mans development lies in rising above both external nature and internal nature. Science and technology are concerned solely with mans victories over external nature, the material world. They have nothing to offer for mans internal progress. Ethics and morals relate to this internal domain. Yet the majority of academics and intellectuals claim superiority of the assumed scientific modern mind over the alleged superstitious traditional mind. In respect of self management in a broader sense the Indian ethos presents a general theory. It states that human personality comprises (a) an outer, active, involved and dynamic self; and (b) an inner, quiescent, witness and silent Self. The first part is called prakriti, the second purusha. Even when one works in the midst of turbulent or hectic external circumstances, this inner purusha exists all the time as permanent background of stillness. It just so happens that we are not aware of this presence. The most insistent operative principle and goal of human existence, resounding through all varieties of sacred books in India, is to aim at and strive for pure mind. Mind purifications (chittashuddhi, meaning emotions, feelings, impulses matters of hearts, so to say) always takes precedence over intellect sharpening. Intellect does not decide to choose. Emotions or feelings are the first to make the secret choice. We see that man in society placed in the centre of a holistic framework ranging all the way from the suprahuman to subhuman. And the subjective value orientation with which he is supposed to conduct his life in this centre is that of a humble debtor, not an arrogant creditor. Thus for man in society our shastras have provided a framework of indebtedness in five categories: deva rin (debts to the Gods/Goddesses), rishi rin (debts to the seers/sages), pitri rin (debts to parents/ancestors), nri rin (debts to humanity at large) and bhuta rin (debts to plants, animals etc.).
12. Not egomanagement but ecomanagement is what modern management. Explain. Eco-driven is where the orientation is collectivistic and family is the primary unit of interaction, a normal concern for others including the environment is the natural outcome. As opposed to this the orientation is individualistic and individual is the primary unit of interaction one tends to close his eyes towards others. This state is egodriven; because the individual looses contact from all others- except himself. Presented by Group - 7 59
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) According to Tagore, Squandering, excessive consumption is ruled out. Its cause is egocentrism. The attitude/value/behaviour that the extra money has come from God, and is held on his behalf. This is a means to cosmocentrism. In leading ones daily life only the customary basic needs permitted in ones own society ought to be met. This is control of deficit driven, needlessly needy egocentric self. Spending extra money for the service of society is advocated. This is sociocentrism. The theory of mishkam karma (unselfish work, detached involvement), as against the ruling credo of sakam karma (selfish, greed driven, attached involvement), is the original phrase for egoless work. Strength, freedom and peace in work cannot come to the anxious, calculating, comparing, deficit driven sakam ego. Few characteristic of ego centric consciousness are: self interest is the prime motivator; greed, gross or subtle, is the mainspring of all effort; it is externally directed, centrifugal dependant and fearful; it falsely assumes it knows what is in its best interest etc. When our education and upbringing ignore basic values and morals, human society becomes the victim of a eco-centric person. Our values and culture play a very important role in ones life. 14. Define and explain Indian ethos. Indian ethos is more vital to modern management than any other management theory for the simple reason that it takes in to account a 'whole' man rather than approaching man in a partial fashion as the other theories do. Each and every situation can be met effectively if one takes time to reflect over it. Reflection with a tranquil mind helps in drawing out solutions from within. Such guidance from within helps a manager look at the perceived problem situation in a creative manner. It leads to a more coherent and complete understanding. India belongs to feminine collectivistic category. In feminine oriented culture cooperation and sharing are the basic ethics and human actions are governed by the giving orientations. Feminine collectivistic managers are softness oriented. For them caring and sharing comes first. Such managers tend to take a highly humanistic approach to management, and have a greater ability to inspire people. By taking care of subordinates, they are able to ensure achievement for them. Indian culture is predominantly a spiritual and inward looking culture. It has sociocentric vision. The orientation of the spiritually dominated culture is that of welfare, the social good or the good of the greater members. Simple living and high thinking is the characteristic feature of our culture. One of the dominant features of the Indian culture is the Joint Family System. The values that are particular to our society are extremely important in the context of management, where group effort rather than an individual endeavour is more important. Living in a joint family, an individual is brought up in a system of management, which may be Presented by Group - 7 60
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) termed the Karta style of management. Karta in a Joint Family is a fatherly figure. Everyone in the family reposes confidence in him, he is respected, and he is open to constructive and respectful criticism. There is the warmth of relationship, closeness, consideration for others and a feeling of sacrifice for the larger family interest. Another characteristic of Indian culture is Purusharthas The Mission of Life. Purushartha means and connotes the aims, mission or purpose of life. The purusharthas are Dharma, Arth, Kama and Moksha. These are the fundamental aspirations of life. These four purusharthas comprise mans aspiration. Purusharthas are four in number and their order or priorities are well established. It cannot be changed, otherwise their impact and significance will be lost to a significant extent. Dharma in its abstract conception, means the underlined fundamental law of ones being, that which holds the thing together, makes it what it is, prevents it from breaking and changing it into something else. Dharma is Sadhya as well as Sadhan, that is the means to achieve the remaining three purusharthas of Artha, Kama and Moksha and also it is an end in itself. This is a unique characteristic of Dharma and is not applicable to any other Purusharthas. Artha is an economic activity. The acquisition of wealth is regarded as primary purpose of life, as without it human existence itself is impossible. However, in pursuit of Artha, one has to be guided by Dharma. Kama is basically delight in creativity and creativity is rooted in human nature. Kama has been taken to the heights of Shastras in our culture. It is that Kama which is against the dictates of Dharma that is condemned by Indian thinkers. The three purusharthas discussed above are known as Trivarga. Moksha is the Param Purusharthas. It is purely spiritual in nature. Moksha is such a state where the soul is no longer subject to the effects of Karma and is freed from the possibilities of its taking further bodies in future life on account of consequences of such Karma. Thus we have seen that purusharthas is the satisfaction of the whole man. It is integrated pursuit of values in human life the ethical (dharma), economic (artha), sensual (kama) and the spiritual (moksha). Varna -Ashram System The entire society is divided into four classes. They are the Brahmanas, the Kshatriyas, the Vaisyas and the Sudras. This classification is based on the guna (characteristics or tendencies) and karma (action). The three gunas are as follows: Tamas (the obstructive, darkening force): Small and narrow way of looking at things which has no eye for real nature of the world. Rajas (the kinetic force): Seeing multiplicity of things only in their separateness and variety. 61
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Sattwa (the illumining force): One imperishable, indivisible whole is becoming all and everything. Guna Combination 1. Sattwa + Rajas + Tamas (SRT) 2. Rajas + Sattwa + Tamas (RST) 3. Rajas + Tamas + Sattwa (RTS) 4. Tamas + Rajas + Sattwa (TRS) Varna Brahmana. Kshatriya. Vaisya. Sudra.
The Brahmanas: This was the intellectual class. They were think tanks and the ethical and moral leaders of society. In matters relating to religion, they had the last say. Teaching, reading, research, performing of sacrifices and giving and receiving Dan was their main duty. In spite of their material poverty, their status in the society was high. The Kshatriyas: This was the martial class. They were the rulers and administrators. Political leadership rested with this class. Protection of the society from armed attacks and invasion was their main duty. The Vaisyas: This was the trading class. Agriculture, cattle breeding and trade was their main occupation. Wealth accumulation was expected from this class. The Sudras: This was the working or the serving class. In social hierarchy they were at the bottom of the ladder and were the downtrodden, weak and neglected. Initially the dictum was that at birth everybody is a sudra; by Karma alone he becomes a twice born. With the passage of time the varna were based on birth.
15. Define and explain theory of trusteeship: Outline: a. Concept b. Definition c. What it actually means to be a trustee d. Best trustee e. What steps can we take to become more like such sage-like trustees f. Implications trusteeship could have in relation to day-to-day matters. g. Corporate concerns - Godrej
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) To begin the concept of theory of trusteeship, let us go through what Mahatma Gandhi had said in this regard: 1. Supposing I have come by a fair amount of wealth - either by way of legacy, or by means of trade and industry 2. I must know that all that wealth does not belong to me; what belongs to me is the right to an honourable livelihood, no better is the right to an honourable livelihood, no better than that enjoyed by millions of others. 3. The rest of my wealth belongs to the community and must be used for the welfare of the community. 4. I enunciated this theory when the socialist theory was placed before the country in respect to the possessions held by zamindars and ruling chiefs. They would do away with these privileged classes. 5. I want them to outgrow their greed and sense of possession, and to come down in spite of their wealth to the level of those who earn their bread by labour . The labourer has to realize that the wealthy man is less owner of his wealth than the labourer is owner of his own, viz., the power to work. 6. It is conducive to the well being of society that every member uses all his talents, not for personal aggrandizement but for the good of all. 7. I therefore suggest that my advice that moneyed men may earn their crores (honestly only, of course) but so as to dedicate them to the service of all is perfectly sound. Tyen Tyeyektena Bunjhitha is a mantra based on uncommon knowledge. It is the surest method to evolve a new order of life of universal benefit, in the place of the present one (where each one lives for himself without regard to what happens to his neighbour).
8. Working for economic equality means abolishing the eternal conflict between capital and labour. It means the levelling down of the few rich in whose hands is concentrated the bulk of the nation's wealth on the one hand, and a levelling up of the semi-starved, naked millions on the other. 9. If, however, in spite of the utmost effort, the rich do not become guardians of the poor in the true sense of the term and the latter are more and more crushed and die of hunger, what is to be done? In trying to find the solution to this riddle I have lighted on non-violent non-co-operation and civil disobedience as the right and infallible means. The rich cannot accumulate wealth without the co-operation of the poor in society.
Trusteeship provides a means of transforming the present capitalist order of society into an egalitarian one. It gives no quarter to capitalism, but gives the
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) present owing class a chance of reforming itself. It is based on the faith that human nature is never beyond redemption.
10. It does not recognize any right of private ownership of property except so far as it may be permitted by society for its own welfare. 11. Thus under State-regulated trusteeship, an individual will not be free to hold or use his wealth for selfish satisfaction or in disregard of the interests of society. 12. Just as it is proposed to fix a decent minimum living wage, even so a limit should be fixed for the maximum income that would be allowed to any person in society. The difference between such minimum and maximum incomes should be reasonable and equitable and variable from time to time so much so that the tendency would be towards obliteration of the difference. GANDHIAN TRUSTEESHIP - IN THEORY AND PRACTICE Looking at Gandhian trusteeship more closely, we might ask what it actually means to be a trustee A trustee is one who self-consciously assumes responsibility for upholding, protecting and putting to good use whatever he possesses, acquires or earns. I. For an individual to be a trustee in any meaningful sense implies that he is selfgoverning and morally sensitive. II. He is acutely aware of the unmet needs of others and, simultaneously, is capable of controlling and transmuting his own appropriating tendencies. III. He is deeply committed to cultivating his most generous feelings and altruistic hopes for others while consciously and patiently freeing himself from all recognized exploitative attitudes and relationships. IV. He strives to become self-regulating, reliable and sacrificial. But he must become so in a courageous and intelligent way. V. He must learn to think and feel altruistically. He must learn by degrees the heart's etiquette to speak, touch and act with the utmost purity and solicitousness. VI. He must become, by virtue of self-training, very attentive to every resource at his disposal both inner and outer. It is precisely because he sees his abilities and possessions as belonging to God, mankind or to future generations that he is eager to use them to the maximum. VII. His posture towards his overall resources is therefore not one of a lazy or selfish indifference. VIII. He is not concerned with hoarding nor is he fearful of multiplying his gifts, talents and possessions. IX. Like the good servant in the New Testament, he wishes to increase his meagre "talents", but not for his own sake, nor merely for his own family. The best trustee is indeed someone who has attained an inward moral balance. Presented by Group - 7 64
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) I. He is serenely detached, magnanimous and imaginative. II. But his detachment is never cold or narrow. III. It is an expression of his unshakeable confidence in the ontological plenty of Nature and the inexhaustible resourcefulness of Man. IV. His steadfastness and trustworthiness are principally due to this broader focus of concentration. V. Likewise, his motive is benevolent and self-sustaining because it is not mixed with the turgid waters of personal aggrandizement. VI. Instead, he expresses a quality of love and appreciation for what he has that enhances its moral and practical value for others. VII. He might even possess little, but his sense of when, where and how to use what he has increases its potential good a hundredfold. VIII. If this conveys the invisible grandeur of the Gandhian trustee, then what steps can we take to become more like such sage-like trustees and less like smallminded appropriators? Honest self-examination
Non possession
Minimal moral asceticism
The art of silence and the ability to put trust in others.
1. Gandhi might well suggest that our first steps should be the fruit of honest selfexamination. The initial step should be at the level of thought. We should think clearly and deeply about the principles of trust and trusteeship. What does trusteeship mean as an idea and as an ideal? What are its practical implications? And what would we have to give up for it to become a potent mantram in our lives? 2. Once we have grasped the principle of trusteeship at a rudimentary level and recognized its radical implications for our personal lives and impersonal relationships then we could commit ourselves wholeheartedly to the moral heroism of nonpossession. Thus moral commitment would be fused with clarity of thought and psychological honesty. 3. A third step towards instilling the spirit of trusteeship is taken when we simplify our wants. This is a pivotal point in Gandhi's concept of non-possession. If we want to make the most deliberate and compassionate use of our individual talents, gifts, faculties and Presented by Group - 7 65
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) skills, then we need to simplify our desires and wants. Gandhi insisted upon this minimal moral asceticism for the trustee because he saw that unrestrained wants waste our internal capital and channel our resources into selfish uses. Furthermore, when the multiplication of possessive desires proceeds far enough, it leads to selfdestruction. This is compellingly depicted in Tolstoy's short story "How Much Land Does a Man Need?", in which a petty landowner is undone by his unchecked desire for land and wealth. He is initially simple and good, but his wish to improve his lot in life is progressively corrupted by a swelling ambition to own and possess more. In the end, Tolstoy answers the question raised in the story's title by wryly stating that the only land we truly need is a grave six feet long by three feet wide. 4. Two other factors contribute crucially to our becoming authentic trustees the art of silence and the ability to put trust in others. Silence or "speech control" is a precondition for all moral and intellectual growth. A trustee must guard his speech if he is to uphold and extend the good. If this is what is involved in becoming better and abler trustees, then what concrete implications could trusteeship have in relation to day-to-day matters? In other words, if we wish to embody the quintessential principle of trusteeship more fully, how might it affect our attitude and response towards (i) property, (ii) money, (iii) time and (iv) skills?
Property Implications could trusteeship have in relation to day-to-day matters
Money
Time
Skills
Several points should be kept in mind when considering trusteeship and property. In the first place, most of us do not own property, but we all occupy, use and share it. As trustees we should make every effort to look upon all private and communal property Presented by Group - 7 66
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) with gratitude. We should be grateful for what we have and treat it with respect whether it be our bodies, our books or the flowers in public parks and private gardens. What could it mean for us to be scrupulous trustees of our money? What attitude and conduct are compatible with the living ideal of trusteeship? Money is a means of meeting certain basic needs, and not an end in itself. It must be handled with the same degree of care that we exercise in relation to electricity. We should plan for its proper use so that it fits into the overall purpose and rhythm of our individual and collective lives. It works best when it is in its proper place, and it can be put to noble, mundane and ignoble uses. Balance is required and so are balance sheets. Time is, to some degree, a function of conscious attention to duty. The more attentive we are, the more we learn and the more helpful we are to others with our time. This is because, paradoxically, the more concerned we are to do our best with and for others, the more we forget ourselves. Our troubles and trials are largely forgotten when we shift our focus of awareness to a higher and more considerate level of human involvement. Whilst we are entitled to leisure time, we must, as ethical trustees, be willing to utilize it well. Furthermore, our chaste or corrupt visualization and use of free time often tells us something about the colour and direction of our spiritual will. If, for example, we use our leisure time constructively, then, in fact, time is a friend and not an enemy either to us or to others We are subject to the satanic temptation that our hard-earned skills should purchase some intangible reward from spiritual salvation to public praise. If we receive no external acknowledgements, then we are almost certain to be insidiously tempted to retreat into the tortured world of self-pity and self-approbation. There is indeed no external cure for egotism or pride in what we have accomplished especially when we strive and hope to see that it has truly benefited others. It is only through pain and patience that we learn to enjoy giving freely without expectation. However, if we readily recognize that trusteeship is a form of sacrificial action (yajna) natural to man, then it can truly help us to release the exhilarating sense of soulsatisfaction and soul-emancipation taught by the Ishopanishad and exemplified by Mahatma Gandhi. Our daily sacrifices merge into the mighty stream of Adhiyajna or cosmic sacrifice. Such ungrudging contributions cannot be measured and meted out in the meagre coinage of thank yous and material rewards. Voluntary sacrifice (tapas) releases its own incomparable spiritual elixir. The sacramental yearning to use everything wisely for the greater welfare of our Teachers and for all Humanity could progressively dissolve the noxious sense of 'mine' and 'thine'. The raging fires of rampant greed, insatiable craving and demonic possessiveness could gradually subside because there would be less and less fuel to sustain them. There would then arise, Phoenix-like, the incandescent spirit of love and longing for Lokasangraha, universal welfare, the ceaseless celebration of excellence and promise. Meanwhile, courageous pioneers could light up all over the globe the sacred fires of creativity, altruism and universal fellowship in the common cause of Lokasangraha, human solidarity and welfare, enlightenment and emancipation. Presented by Group - 7 67
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Corporate concerns: Godrej Even in its second century of existence, one vision shines on at Godrej, which the originator had intended. The concept of trusteeship of wealth. Begun by the founder Ardeshir Godrej through a spontaneous gesture of a Rs. 3-lakh donation in 1926 to the Tilak Fund for the upliftment of Harijans. Acknowledged by the Mahatma as the biggest contribution he had received for the cause The initation of philanthropy by Ardeshir was strengthened by his brother Pirojsha, who made it a corporate pronciple for the Godrej group. Anticipating labour legislation by providing housing, schooling (epitomised today in the Godrej Udayachal Schools), medical aid and paid leave to workers. Environment and social concerns were equally vital to his vision. And to the vision of his sons, among whom, the yongest, Naval set up the Foundation for Research in Community Health and the Foundation for Medical Research along with Vasant Sheth of Great Easten Shipping Co. Ardeshir's vision is alive and throbbing. Through organisations that have taken the trusteeship of wealth as a mission of their own.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 16. Explain the concept of Management of will (Sadhana): OULINE: 2. Worship of power 3. Sadhana - Spiritual effort 4. Need for Sadhana 5. Ayurveda and Sadhana 6. Sadhana aspiration and Acievement 7. The Spiritual Path 8. Spiritual Progress Is Like A Spiral 9. Aspects of spiritual Sadhana 1. Worship of Power A man who is thoughtful and who has entered into the area of Sadhana, Knows very well that Sadhana is the only worship of Shakti Power. The man may have any ideal as a target before his internal mind, but without removing weakness by collecting energy, he would not be able to achieve big ideal . All the achievements are relative with Shakti. Thus the achievement that may be desired by Sadhak can not be realized without the spiritual Sadhana. 2. Sadhana Spiritual effort Sadhana, a Sanskrit word denoting "spiritual effort," is an all-inclusive term used for all techniques, instructions and observances and performance thereof that help one along the path to Eternal Bliss. The goal of spiritual practices is the all-round elevation of the human being. Spiritual practices teach the proper utilization of the subtle and crude resources. They do not teach escape from the world. Just as it is necessary to mind a suitable process in the social and economic spheres, one should also follow a certain system to help oneself on the path of progress in physical and psychic spheres 3. NEED FOR SADHANA 1. Emphasis on the management of will is entirely correct yet, unfortunately most of us do not realize that a large portion of sacred literature specially in India is aimed at helping us to strengthen and elevate our will - sometimes by direct processes by deep breathing or concentration and at other times through stories and parables. If and when secular literature echos the glory of wholesome human will, is it not almost always stressable to some kind of spiritual mooring- beyond once selfish ego? Mere intellectual stirring does not reform human will some sustain in a sadhana at the experiential level is necessary. Of course initially we need to have some yearning for personal experience of such processes and practices. 2. Materialistic pursuit and problems can be better handled through the medium of cultivated spiritual orientation . This indeed is the significance of our integral culture.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 4. Ayurveda and Sadhana It is a bit funny to say that Ayurveda can be used for sadhana, since this is likely the very origin of Ayurveda. The Rishis, the Seers, used it optimize their potential and the potential of their beloved disciples to help them attain Liberation Any Distractions away from peace are doubts. And so these distraction/doubts do not need to be mental thoughts, but can be physical states of imbalance and weakness. And this is where the herbs come in to support Sadhana Until this century, herbs and Ayurveda were never apart from Yoga and other forms of Sadhana. The premise is simple: Use herbs to help remove toxic impurities, disturbing imbalances, or weaknesses that keep you from your potential. Then distractions will decrease, and allow for easier access to the clarity that you are Peace itself. Peace is all about mind and conditioning so healing the mind and body gives fertile ground for seeds of truth to grow. And if the person is lucky enough to have a true guide, it will take just one instant for them to know the truth, and in their strong body it will be so much easier to honor this diamond of realization until there is no thing left but Diamond! So, to borrow from Socrates; purify thyself, Balance thyself, know thyself! I know so many people who were given this diamond who could not honor it because their bodies and minds were not strong enough. Sadhana: The object of Sadhana is to release life from the limitations with which it is bound. Sadhana is a lifelong process. Every day, every hour, every minute, is an onward march. Obstacles are innumerable in this great voyage. But, so long as you hold God as thy guide, there is nothing to worry about. You are sure to reach the other shore. ASPIRATION AND ACHIEVEMENT Good intentions alone will not do. They must be backed up by good actions. You must enter the spiritual path with the best intention of attaining Atma-Jnana (Self-knowledge), but unless you are vigilant and diligent, unless you do intense and rigorous Sadhana, unless you guard yourself against lust, anger and egoism and selfishness, the good intentions alone will not enable you to achieve success. Moral purity and spiritual aspiration are the first steps in the seeker's path. Without a strong conviction in moral values, there can surely be no spiritual life, or even a good life. Stern self-discipline is absolutely essential. Self-discipline does not mean suppression, but taming the brute within. It means humanization of the animal and spiritualization of the human. You will have to break the virgin soil before you sow the seed. The seed breaks itself before it sprouts out as a plant. Destruction precedes construction. This is the
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) immutable law of nature. You will have to destroy your brutal nature first before you develop divine nature. The spiritual path is rugged, thorny, and precipitous . The thorns must be weeded out with patience and perseverance. Some of the thorns are internal; some are external. Lust, greed, wrath, delusion, vanity, etc., are the internal thorns. Company with evilminded persons is the worst of all the external thorns. Therefore, shun ruthlessly evil company. During the period of Sadhana, do not mix much; do not talk much; do not walk much; do not eat much; do not sleep much. Observe carefully the five 'do-not's'. Mixing will cause disturbances in the mind. Talking much will cause distraction of the mind. Walking much causes exhaustion and weakness. Eating much induces laziness and sleepiness. THE SPIRITUAL PATH The spiritual path may, in the beginning, appear to be very hard, thorny, precipitous and slippery. Renunciation of objects gives pain at the outset. If you struggle hard to tread the path, if you once make a strong determination and firm resolve , then it becomes very easy. You get interest and new joy. Your heart expands. You have a broad outlook of life. You have a new, wide vision. You feel the help from the invisible hands of the Indweller of your heart. Your doubts are cleared by themselves by getting answers from within. You can hear the shrill, sweet voice of God. There is an indescribable thrill of divine ecstasy from within. This gives new strength. The Jivanmuktas, Yogins, Nityasiddhas, Amara-purushas, and Chiranjivis lend their helping hands to the struggling aspirants. The aspirants feel this actually. The feeling of loneliness and of being neglected and forsaken vanishes entirely. SPIRITUAL PROGRESS IS LIKE A SPIRAL You have to plod on and scale many hills. You cannot climb the Everest in one jump. There is no jumping on the spiritual path. Self-realization is not like a six-year post-graduate course. It is the result of intense protracted Sadhana. There is no short-cut in the spiritual path. There is no royal road to the kingdom of immortal bliss. There is no half-measure in the divine path. Strict, hard discipline is wanted. Then alone you can conquer Maya. Only then can you control the mind. Saints and Yogins will never think that they have controlled the mind. Only the deluded Sadhaka will imagine he has controlled the mind and get a terrible downfall. It is the very nature of life, mind, and Prakriti to be constantly in motion. When there is the idea in the mind that the highest goal is yet to be achieved, you will always move towards it. If you imagine that you have got to the top, you will anyhow have to move, and that movement will be downward. You will have a downfall. Aspire for higher realization till the breath ceases in the nostril. Spiritual progress is slow, as the spiritual Sadhana is difficult and laborious. It is like the spiral. In the beginning, great striving is needed. Gradually, the circle becomes smaller and smaller. So also, the striving becomes less and less. The aspirant gains spiritual strength slowly. He marches faster and faster. Finally, he does not go by Presented by Group - 7 71
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) furlongs after furlongs. He proceeds by mile after mile. He gallops and gallops. Therefore, be patient; be persevering; be steady. Aspects of spiritual sadhana: Study of Svadhyaya, Japa of Mantras, and Meditation are the three main aspects of spiritual Sadhana. Svadhyaya does not mean study of any book that one may find anywhere at any time. It means a continued and regular study, daily, of selected holy texts, or even of a single text, from among those that have been suggested above. A study done at a fixed time, every day, for a fixed duration, will field the expected result. The Japa of the Mantra should, in the beginning, be done with a little sound in the mouth so that the mind may not ramble towards different things. The loud chant of the Mantra will bring the mind back to the point of concentration. Later on, the Japa can be only with movement of lips, but without making any sound. In the end, the Japa can only be mental, provided that the mind does not wander during the mental Japa. A convenient duration, say, half an hour, or one hour, should be set up at different times, so that daily Sadhana should be at least for three hours a day, and not less. It can be increased according to one's capacity as days pass. During Japa, the mind should think of the meaning of the Mantra, the surrender of oneself to the deity of the Mantra, and finally the communion of oneself with that great deity. Effort should be made to entertain this deep feeling during Japa every day. Meditation can be either combined with Japa or it can be independent of Japa. Meditation with Japa means the mental repetition of the Mantra and, also, at the same time, meditating deeply on the meaning of the Mantra, as mentioned above. Meditation without Japa is a higher stage where the mind gets so much absorbed in the thought of God, surrender to God and union with God, that in this meditation, Japa automatically stops. This is the highest stage of meditation. 17. Critically analyze the Indian Psychology of bliss (Ananda) The keynote of Indian psychology is permanent Bliss for every individual. This constitutes the terminal experiential and transformational goal of human existence. In our view the primary elements of the theory behind this supreme aim of BLISS is: BLISS is not happiness or pleasure. The latter are only the complementary opposites of sorrow or pain. Ananda is the state where samatwa or equi-vision towards these pairs of opposites (dwandas) is experienced. The pursuit of pleasure or happiness at the sensual, empirical level, if made the primary basis of life, must necessarily attract their intrinsic opposites. The external, empirical sthula reality is by nature an un-ending play of opposites.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) The empirical aspect of human personality (vyavaharika vyaktiiwa or varaha self) is constitutionally prone to remain engrossed in the fluctuating tussle of dwandas, and thus always caught up in an anxious, fearful and precarious psychological existence. The trans-empirical aspect of human personality (paramarthikav vyaktitwa and Vishnu SELF) is always, by definition, a state of permanent fulfillment ( poornatwa). It is not actualized, but realized. The empirical personality is deficit-driven (due to vasanas), externally directed and objectively dependant. The trans-empirical personality in man is surplus-inspired poorna internally seated and subjectively independent. The true alienation of man consists of the divorce between his empirical and transempirical personalities or selves. The empirical personality, trying by itself to wend its way through life and society, gets caught up in pettiness, selfishness, greed, jealously, sycophancy, power-hunger, licentiousness, deceit, falsehood, etc. The task of true psychology is to restore to the blind empirical personality the unfailing light and perspective of the trans-empirical personality. The path to Ananda lies in this. Organizations and society automatically benefits from such progress in the individual. Reaching the goal of bliss requires restraint, control and refinement of the lowerorder empirical self even while it is engaged in its multiple roles and tasks. This path awaits the footsteps not merely of the monk, but of each one of us. The definition of ignorance (Avidya) is unawareness of this path-goal system. Some leads are necessary into the sources of Indian thoughts, which have helped us to shape the outline of Ananda. The Rigveda
1]. the general object of the sacrifice, of the work, of the journey, of the increase of the light and the abundance of the waters [is] the attainment of the Truthconsciousness, rtam, (and) the resultant Bliss 2].the powers of Truth entering into the outpourings of the Ananda in man 3] For the Vedic Rishi Truth is the passage and the antechamber, the Bliss of the divine existence is the goal; or else Truth is the foundation, Bliss the supreme result. Presented by Group - 7 73
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Taittiriya Upanishad Ko byevanyatkah pranyat, yadesh akasha anando na syat, i.e. who, indeed, will inhale, will exhale, if this Bliss be not there in the supreme space within the heart. Chhandyagya Upanishad
Yo vai bhuman tat sukham. Na-alpe sukhamsati-bhumaiva sukham, i.e. that which is Infinite is alone happiness (in the sense of Bliss); the finite and the trivial do not impart Bliss, the Infinite alone does. Bhagavadgita:
Nasti buddhir-yuktasya, a cha yuktasya bhavana, Na cha abhavayetah shanti, ashantasya kutah sukham, i.e. for one who is not in yoga (with Brahman or paramarthika vyaktitwa) there is no intelligence, no concentration; for one without concentration there is no peace; and for the unpeaceful or agitated how can there be happiness (in the sense of Bliss or spiritual delight.) Adhyatma ramayan I] anada-sandra-amalam, i.e. a condensation of Bliss and Pure Cnsciousness (Rama ) ii] tasmat para anandamaye, i.e., [rama] of the nature of Pure Bliss-Consciousness iii] anandam nirmalam, (rama) i.e. of the nature of pure Bliss. Iv] Ananda-murtir-achalam i.e. immutable Bliss form v] anandarupa, buddhi-adi-sakshi, laya vivarjita, i.e. the Atman (or the paramarthika vyaktitwa ) is of the nature of Bliss, which does not undergo dissolution, and is the witness of the changes inintelligence and other elements of the vyavaharika vyaktitwa. Yogavasishtha i) chetasah, tyajata rupam, anando hasitam bhavet, i.e, (one who ) has acquired discrimination and thus disengaged from an exclusively empirical existence, can smile with Bliss. 74
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) ii) iii) iv) atmanam anugacchami paramananda sadhanam, i.e., (janaka) shall pursue the Atman or the paramarthika for the sake of supreme Bliss. Satta samnya rupatman, babhuva anandasagarah, (uddalaka) by recognition his paramarthika as one with Pure Existence, became an ocean of Bliss. Tadabhyasat avapantah ananda spando uttaman, i.e., (uddalaka) by practicing yoga, obtained in himself the supreme throb of Bliss as an effect.
Ordinary human love often begs verbal expression we may recall. It is felt how much more should then be true of bliss; expressions like identification with Brahmin, attainment of Nirvana, pursuit of Moksha, Knowledge of ultimate Reality, and so on should be understood in terms of achieving intense awareness of indestructible bliss. 18. Write a short note on Indias vision on Humanism The outline: I. Sacro Secular Symbiosis 1. Culture specificity of Humanism 2. Sacro-Secular Role model. 3. A few modern experiments for Sacro-Secular Education by Indians. 4. Need for Sadhana 5. Counter wave to Technicism 6. Conclusion to Sacro secular symbiosis II. Ancient History - Indias message of Humanism III. Modern India the message of Humanism: I. Sacro Secular Symbiosis: While talking about Indias vision on Humanism, First we are going to cover the sacrosecular symbiosis. To understand this concept sacred is to referred as holy / spiritual and secular is to be referred as materialistic / worldly. 1. Culture specificity of Humanism: 1. If it is suggested that humanism and the humanities are to be treated at the transcultural level alone, is unlikely to be either realistic or useful. 2. True, in a orchestra all the musical instrument have to follow the same notes in unison but the Sitar is played in its own style , the Sarod in its own, the Violin, the flute and the Shehanai all have their respective distinctive styles and tools. Clearly therefore cultural specificity has to accorded primarily recognition within a theoretical framework which seeks organics resonance amongst human wills in Indian organizations. 3. As per Indian ethos by meditation, service, regulation of daily living India tried to help each individual to work towards the consciousness where everything has a spiritual meaning. 4. Tagore has given us the deeper and unique Indian rational for bringing the sacred into the heart of the secular. Similarly, Bede Griffiths moved profoundly by the Presented by Group - 7 75
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) sacred simplicity of true India that the modern age had turned everything (secular) profane and meaningless by banishing the holy the god, transcendent reality from the world. 2. The sacro secular role model : 1. From the days of Indias heroic age till today, the archetypal leader managers have been janak, Krishna Buddha, Ashoka, Harshavardhana, Akbar, Shankara, Gobind Singh, Tilak, Tagore, Vivekanand, Gandhiji and so on. 2. A common threat binding them all is clearly managing the secular in the light of the sacred or spiritual. 3. The secular and the spiritual have never been compartmentalized by her true leaders-managers evil in our own time. The effort has always been to sacralize i.e., to spiritualise the secular whenever they have been artificially separated the country seems to have grievously suffered due to a lack of systems approach 4. What was the unseen foundation of Gandhijis role for both idealizing and actualizing? Undoubtedly spiritual practices or sadhana in the pure classical sense of the term- japam, prarthana, moun, upavasa , etc. he was in essence a product of the gita and the Upanishads so Gandhiji as a psycho physical entity will perhaps not be repeated. But the spirituo secular model he relived has been indias genius throughout her history. 5. Gandhiji had said, if you want to speak of politics in India you must speak through the language of religion. You will have to tell them something like this the man who cleans his house every morning require such and such amount of merit, he will go to heaven or he will come to God. Unless you put it that way, they wont listen to you. With every race you will have to speak their language to reach their hearts. 6. Gandhiji and Subhash Chandra Bose had demonstrated supreme courage and selfsacrifice in winning nations Independence. The legendary Indian National Army phenomenon, to which thousand of people belonging to all segments of Indian society had rallied, sprung from spell binding inspirational quality of Boses leadership similar to Gandhijis. Jaihind, as a mode of social address quite common even today, is symbolic of the spirit of struggle of the humble against the mighty. 7. The moot point here is this the stupendous self-sacrificing motivation attained by Gandhiji or a Bose or a Vivekananda is a sacred, not a secular process and indeed they were all richly spiritual personalities.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Dana Sheela
Kshanti
Bodhisattva Model
Virya
Prajna
Dyana
Karuna Figure: Bodhisattwa Model Upaya Kaushalya
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) The Bodhisattva model in Mahayana Buddhism is based on six paramitas (perfection: DANA (charity), SHEELA (self controlled conduct), KSHANTI (forbearance), VIRYA(heroic strengths), DYANA(meditation), PRAJNA(wisdom). When PRAJNA is attained it become identical to KARUNA (Compassion) this fusion blossoms into UPAYA-KAUSHALYA i.e., skillfulness of means. When bodhisattva equipped with such a profound and sacred value foundation for his skills, turns his eyes and mind towards the secular problems of humanity he becomes a true benefactor and lightener. Tagore, Gandhiji and Vivekanand and like are all our contemporary bodhisattva. The bodhi sattva model is perhaps the ultimate symbol of sacro secular symbiosis. 1. A few modern experiments for Sacro-Secular Education by Indians. 1. In the field of education in India, the creative experiments of Vivekanand, Tagore and Aurobindo are luminous landmark. They had built national institution, which had been attracting world wide talent and have acquired international recognition. Their structure, systems, symbols, value, rights, rituals, need to be study to know how minds, steeped equally well in eastern and western wisdom, are thought and worked directly for making education in India. The chief aim of education should be to help the growing soul to draw out that in itself, which is best, and make it perfect for a noble use. The Indian view clearly is that an individual is not fully human until his or her spiritual core gradually becomes fully alive no matter whether he or she is a manager or a mendicant. If modern western thought wishes to confine itself to secular humanism then clearly the Indian ethos has always espoused spiritual humanism
4. NEED FOR SADHANA 1. Emphasis on the management of will is entirely correct yet, unfortunately most of us do not realize that a large portion of sacred literature specially in India is aimed at helping us to strengthen and elevate our will - sometimes by direct processes by deep breathing or concentration and at other times through stories and parables. If and when secular literature echos the glory of wholesome human will, is it not almost always stressable to some kind of spiritual mooring- beyond once selfish ego? Mere intellectual stirring does not reform human will some sustain in a sadhana at the experiential level is necessary. Of course initially we need to have some yearning for personal experience of such processes and practices. 2. Materialistic pursuit and problems can be better handled through the medium of cultivated spiritual orientation . This indeed is the significance of our integral culture. 4. Counter Wave To Technicism: 1. The secular inexorably concerns itself with multiplicity, diversity and the immediate this causes a dense missed to shroud our consciousness. Truly Presented by Group - 7 78
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) speaking materialistic secularism is not even half as liberating or enlightening as it is main out to be. Our action and inactions, decisions and indecisions suffer this contamination. No over arching, integrating unifying priciples comes to our rescue it is the awakening of the inner spirit which can furnish us with this systemic balance. 5. Conclusion 1. Let all of us who care for India good with a sense of responsibility to posterity, clearly understand Indias genius has always accorded priority to subjective purification and not to objective quantification. The later must derive from the former and not overrule it 2. How beautifully too the philosopher- professor Skolimowski puts the problem in perspective: it seems that there is a law that governs technological change, the more sophisticated the technology become the more it disengages us from life. E.g. my new automatic quartz watch has robbed me of one source of self discipline- winding my spring coil watch every morning at 7.00 a.m. 3. We must in the end go back to the words from the sage of pondichery which neatly sum up the raison detre for the sacro secular symbiosis by: the divorc of intellect and spirit, strength and purity may help a European revolution, but by a European strength we shall not conquer. II. Ancient History - Indias message of Humanism: India's message of nonviolence is of paramount significance to humanity now and in the future. India is already demonstrating the direction toward which the world must move. The psychic landscape of humanity at century's end, the image of Ashoka the Great (acc. c. 273 BCE), India's outstanding ancient sovereign, comes inevitably to mind. Among the countless monarchs our world has known, he was indeed a peerless king among kings. Among the edicts of King Ashoka, there is one in which he expresses his profound remorse and contrition: "That is a matter of profound sorrow and regret.... " [3] What was the cause of his remorse? What could this most powerful king, who united all India, have had to regret? It was, needless to say, his conquest of Kalinga. This neighboring state was developing rapidly, emerging as a power in its own right, when Ashoka invaded. His forces won an overwhelming victory; the conquest was a complete success. But the suffering that accompanied this victory was also overwhelming, the price paid in life and blood entirely too high. It is said that 100,000 died in battle in Kalinga and 150,000 were taken prisoner. Civilian casualties exceeded these several times over. Untold numbers of people were forced to abandon their homeland for wandering and uncertain lives as refugees. Ashoka's remorse was not marked by half measures. He reproached himself relentlessly. And it was then, in a moment's realization, that he saw that the victory of force is not true victory. What it in fact signals, he knew, is defeat as a Presented by Group - 7 79
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) human being. It is entirely empty and void of value. The great king realized that it is not conquest by force, but conquest by dharma, that represents true victory. The word dharma of course has many meanings, including truth, justice and virtue. The poet-sage Rabindranath Tagore said that dharma was the word closest to the real sense of civilization. Thus the revolutionary change that took place in the heart of Ashoka the Great transformed the beat of war drums into a symphony of humanism based on dharma. A great revolution in just a single individual can change the destiny of an entire society and even of humankind. King Ashoka is indeed a model of this principle in action. His policies focused on the welfare of citizens. Through these policies, he sought to implement the spirit of treasuring life above all else, of according it the highest value. He constructed medical treatment facilities not only for people, but also for animals. He promoted the cultivation of beneficial medicinal herbs and the planting of roadside trees, thus preserving and protecting the natural environment. He encouraged the digging of wells and the construction of rest houses for travelers. Through these and other acts, the humanism of the great king linked the people of the world in friendship and mutual understanding. His achievements stand unchallenged in the annals of history. The dharma-based humanism that supported Ashoka's reign is an excellent example of an embracing cosmology. It is succinctly expressed in the fundamental principles of his rule: 1) non-killing, and 2) mutual respect. While it is probably appropriate to discuss the principle of non-killing with regard to forms of life other than human beings, for the present instant, I would like to assert the minimalist stance that humans should under no circumstance kill other humans Thus we understand the importance of Ashoka's second policy, of mutual respect. When mistrust of humanity is directed against oneself, one experiences powerlessness. When directed against others, it takes the form of the refusal of dialogue and ultimately violence. Mistrust breeds mistrust. Hatred breeds more hatred. III. Modern India the message of Humanism: A large majority of the Homo Sapiens have sought solace in giving the unknown part of phenomenon that exists beyond human knowledge; the common noun "GOD", with differring proper nouns. These names and the concepts built around the proper nouns differred in different parts of the globe and THIS DIFFERENCE has been the main reason to incite humans to slaughter others from their species. Most humans need psychological solace in thinking that there is an almighty who is taking care of us and to whom we could pray in times of crises and feel that we have done our best. To whom we could ask for boons in normal times. Presented by Group - 7 80
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) But why should the different names given to the unknown lead to slaughter for centuries together? We should ultimately have a scenario where there is one world state of humankind, where the ruling philosophy is that all humans are free to find their own personal way of co-relating with the unknown. They may call it the unknown or a diety as long as it is purely personal aspect and not a social aspect . Where those who give a certain name for the unknown as their diety no longer exist as religious community and as nations - we have one world state. And one is free to be an agnostic or a theist. And theists do not organise as social entities and nations antagonistic to one another. Some positive thinking theists express a feeling today in the following words: Mandir, Masjid, Girijaghar mein baat diya bhagvaan ko, Dharti Baati, Sagar Baata, Mat baato insaan ko. Mat baato insaan ko. People also ask us than what do you think of the babri masjid. Are "we" not right in demolishing it. Our answer to them is "Okay there was a temple before the masjid came to be built in 1528. But then before the temple was built the land was vacant. It was used by nature for an useful activity - to grow trees. We are thinking humans, let us build a school there for rational and humanistic education." In fact a rationalist would like a scenario where all places of religious worship are converted into schools for rationalist and humanist education. To end this section let us go through a quote: Mein Insaan Hoon, Sirf Insaan hoon, Insano koh dhoondtey ghoomta hoon, Miltey hain Hindu, Farsi, Isahi, Yahudi, Sikh aur Musalmaan, Nahi Miltey sirf Insaan.
CONCEPT TESTING / SHORT NOTES 1. Social Harmony Indian culture has a deep-rooted connection with prakriti; and in nature nothing is disharmonious. Thus by association, humans, as the only social animals must strive for social harmony.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) In the context of Business and Management, the scope of social harmony is generally linked to business motive. So one needs to answer the age-old question of "Business for Profit or Social Cause". Indian thought professes that although profit is an essential aspect of business, it should not be the motive for business. Business should be carried out for Social Upliftment and Harmony. This can be understood by the views of Swami Vivekanand who feels that the purpose of work and business is as follows: "atmano morshartham jagat-hitya ca" (to emancipate the doer and to do good to humanity)
Figure 1: P-T-M-I Model of Actions (Parallelogram of Forces) IDEAL State: Swami Vivekanand feels that the purpose of work is grow and help others grow and thus the one must strive to be in the Ideal State i.e. developing self and helping others. Examples: Our country is replete with examples of leaders who have made social harmony their motive and have eventually created large organizations: Mr. Varghese Kurien: who saw the plight of the local dwellers and began a social revolution (Operation Flood and Amul) Kantibhai Shroff: While on vacation at Roha, the poverty of the people prompted him to adopted the village and make it the base of a large empire (Excel Industries) Jamshedji Tata: Jamshedpur is almost a land from the fairy tales about an industrialist single handedly changing the social environment and bringing about prosperity for himself and the masses Without a sense of harmony with others ( ekbhava), man suffers from the pangs of separation that condemn him to a life of loneliness. Similarly, an organisation without a social interface is doomed to oblivion. With this view in mind, companies have again started looking at our cultural roots to bring about a much-needed social dimension to our organizations. It not only helps build Presented by Group - 7 82
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) credibility but adds a greater purpose to your work. New heralds of Social Harmony have seen immense success irrespective of making profit their motive. Example: Mr. Narayanmurthy and Sudha Narayanmurty: The Infosys Foundation and the overall corporate philosophy of middle class values and social responsibility have propelled Infosys to great heights. "Great achievement and peace can be integrated in ones when the life is based on Human Values, and the Goal is Social Harmony" - Swami Someshwarananda 2. Functional / Dysfunctional Conflicts Conflicts are integral parts of relationships (personal or organisational). They are often drivers of performance and involvement in an organisation. Conflicts are known to work for the betterment or the detriment of an organisation. Let us look at the general class of conflicts: Figure 2: Functional and Dysfunctional Conflicts CONFLIC TS Basic Class Nature Status Outcome FUNCTIONAL CONFLICT Confrontation between two ideas, goals and parties Resolved Improvement of Employee and Organisation DYSFUNCTIONAL CONFLICT Confrontation between two ideas, goals and parties Unresolved Tearing up of relationships and interference with the exchange of ideas life
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Benefits Increase awareness Motivate Employees Promotes Change Enhance morale and cohesion Result in high quality decisions Stimulates interest Creativity and None
Adds to better work environment Constructive Criticism, Healthy Debate and Discussion etc Ego clash, ideological mismatch etc
General Form
The importance of Functional Conflicts has always been understood inter leaders and rulers. Sabhas and Darbars where debates took place were commonplace. The king himself surrounded himself with a bevy of shashtris (wise men) so that he could receive the best judgment i.e. one that has survived a Functional Conflict between the shashtris. Vistas for the manager The employees of today, like the wise men of yore, carry their egos at the tip of their noses. It is important to make sure that functional conflicts are not stretched too far so as to result in dysfunctional conflicts. A Manager, like a King, who encourages constructive conflicts, must make sure that there is scope for moderation to make sure that no party is going on the (psychological and ideological) defensive. If there is improper moderation in sabha or an organisation, your wise men will steer themselves into a dysfunctional conflict, which, as we have seen is a Lose-Lose situation.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) DESCRIPTIVE QUESTIONS Q1. "Observance of cultural values bring about harmony in the organization". Explain with relevant examples? Answer: 1. What are cultural values? Cultural values are the motives and the basic for choosing alternative courses of action in adherence to a set of values, which form the culture of a particular society . In our case it an Indian cultural values. 2. These cultural values are: Cooperation Compassion Hardwork Broad-mindedness Honesty Gratitude Teamwork Sympathy Loyalty Dedication Sacrifice
3. These cultural values are reflected through the following: Positive Attitudes: This is the employee's attitudes/ behavior/ belief towards the organization. Leadership Internal Service Quality: Cooperation between departments Overall Organizational harmony Freedom of Expression and Good Communication network 4. How do cultural values instill harmony in the organization? The basic concept here is "Individual goals v/s Organizational goals" Value Networking: the word spread from one individual to another and soon the system becomes so strong that it becomes "self- healing"- here it means that problems are solved by the employees themselves. New recruits too need not lie inducted into the organization's culture. High Values of Individual: The cultivation of cultural values instills higher values of individualism like ethics and morality, which improves organizational effectiveness. Oneness with the organization: Values- fostering increases the "brand equity" of the organization in the mind of the employee. He stars to believe in it and preserve its culture. 85
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) 5. Cases of cultural value successes: IPCL: 1. Human response Management (HRM) system believes that people the central issue in an organization and they must be developed, without any selfish motive of productivity. 2. In the year 1988-89 they held a workshop that centered on the theme of value system. The result of this was increased productivity and feedback by the participants. IOC: 1. The objective was to improve the quality of life of its employees. Thus valuebased programs were conducted at their Mathura, India plant, to instill the value system. This resulted in inter departmental harmony, greater productivity among A and B grade officers and a marked difference in the thinking patterns of the employees. Q2. Emerging with management concepts like incubation also find the relevance in the Indian Ethos. Discuss. Answer Indian Ethos : The aggregation of Indian value system which is reflected in its culture and tradition Incubation : Incubation is a management concept wherein the organization facilitates the employees entrepreneurial skills. The organization provides its employees the environment, funds and facilitates to set up their own business units. Companies where Incubation is practised : INFOSYS, LARSEN AND TOUBRO, BPCL Relevance of Incubation w.r.t Indian Ethos - The Nurture Syndrome: Although Incubation on its own seems to be the modern management concept which is just a few years old, it actually finds its roots in the Indian Society and Culture. This can be very well explained with the NURTURE SYNDROME. NUTURE SYNDROME: This is a commonly observed phenomenon in Indian families. Children live with their parents and depend on them for as long as they become capable of fending for themselves. Parents provide Children with funds and other facilities till they can support themselves.
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) This paternalistic approach is common to Indian Corporates too. Traditionally managed businesses (HUFs) widely practiced incubation whereby the "Karta" facilitated business independence into new areas for his sons. The modern day Indian Corporates also reflect this NURTURE SYNDROME. The management treats the employees as their "Children/Offspring's". The belief is that in their welfare ,lies the organization's welfare. Therefore, incubation - the process of facilitating independence is not a modern day management 'innovation', but is in fact the 'corporatisation' of a phenomenon found in almost every Indian home, the phenomenon of NURTURE.
Q3. Differences in Organizational demand and Individual demand bring about organizational disequilibria. Discuss in the Indian context. Answer Disequilibrium is a lack of mental composure. Differences between organizational goals and individual goals, difference in their ethics, difference in perception etc. lead to organizational disequilibria. This is not a sound situation for the organization. It either affects the organization or the individual. For eg.: If the employee is very hard working and intelligent and wants to grow in the organization but the organization is very conservative and is not expanding, the employee does not get enough opportunities to use his skills and he becomes dissatisfied and gets frustrated. In this case the organization loses an employee that could have been very useful to the organization. In such a case the company should understand the needs and goals of all their employees and give them enough opportunities to grow and make the organization grow. By doing this, the individual is constantly learning and growing. This takes care of both, the needs of the organization as well as the individual. The organization has to maintain a proper balance between them two to bring about harmony in the organization. Such disequilibria can lead to a conflict between the organization and the individual. Such a situation does not bring out the best from the employee. Here the leader like the king has to look after the needs of both the kingdom and his warriors. Q4. What are the impediments to sound mental health? Answer By sound mental health we mean the mental condition where a person is able to make rational decisions and be a good member of the society . He respects his culture and can distinguish between right and wrong thinking and actions. There are various impediments to sound mental health. These impediments usually arise out of negative thinking. Negative thinking creates a whole range of activities that are Presented by Group - 7 87
Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) responsible for creating a foul climate in an organization or institution. Negative thinking produces various negative feelings/actions like greed, disloyalty, hate, jealousy, slandering, etc. Although one is intellectually aware of what is negative or positive, we are often tempted towards negative thinking. This paradoxical behavior, the gulf between ones' ideology and ones' actions poses a looming problem to sound mental health. According to Bhagvad Gita, Human Behavior can be classified as follows: HUMAN BEHAVIOR Divinely Good (Devas) Diabolically Fallen (Asuras) Incorrigibly Indifferent (Raksasas)
Most of our negative thinking arises when we are Diabolically Fallen. Lack of right conduct and truth, materialistic viewpoint of life, etc characterize this behavior.
NEGATIVE THINKING
CREATION OF ATTACHMENT
DESIRE
KRODHA (Anger)
DELUSION, LACK OF DISCRIMINATION)
REGRETTABLE ACTS
DISRUPTION OF MENTAL HEALTH
DESTRUCTION
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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) Disruption of mental health can be traced with the help of the following representation of "LADDER OF FALL" or "THE FALL OF MAN".
The source of disruption of sound mental health is wrong or negative thinking and false imagination. If thought is not properly and used for constructive purposes, it can totally destroy us. 1. When we constantly think of a sense object, the consistency of thought creates an attachment for the object of our thought. 2. When more and more thoughts flow toward the object of attachment, they crystallize to form a desire to posses the object of attachment. 3. The same emotion when directed towards obstacles that threaten the fulfillment our desires is called Krodha (anger). 4. An intellect colored with anger experiences delusion. This deluded intellect has no power of discrimination because it loses its wisdom gained from the past. 5. This state of the intellect causes the individual to commit regrettable acts. 6. These emotions delude the intellect and make the individual forget his sense of proportion and his sense of relationships with things and beings around him resulting in Mental Disturbance. 7. An individual who is mentally disturbed forgets dignity of culture and loses his conscience, thus guaranteeing destruction. NEGATIVE THINKING CREATION OF ATTACHMENT DESI RE KRODHA (Anger) DELUSION, LACK OF DISCRIMINATION) REGRETTABLE ACTS DISRUPTION OF MENTAL 89 Presented by Group HEALTH -7 DESTRUCTI ON
Q5. Suggest few guidelines whose practice could restore personal command over mental health? Answer The mind is the instrument, which translates into action the ideas, and conviction, which are already in the intellect. We learn from our parents, teachers and books things that we may not completely comprehend. In order to apply what we learn we will have to direct the knowledge through our mind. Therefore, mental control, mental development as the modern educationists say, is most important. The mind has to be conditioned in order to maintain a sound mental health. The following procedure may help us in doing so: INTROSPEC T DETECT NEGATE SUSTITUT E GROW BE HAPPY introspection means being a silent observer of the day- long business in the tumultuous within, and estimates the motives, intentions and purposes that lie behind your thoughts, words and deeds. One must seek to Detect weaknesses, faults and animalism in each day's total transaction. The inner reformation comes always as a revelation. The moment you have detected the weaknesses and are really ashamed of them, that very moment those wrong traits die. This is Negation As soon as a weakness is apprehended and defeated Substitute its opposite virtue in your personality. Therefore INTROSPECT daily, DETECT diligently, NEGATE ruthlessly, SUBSTITUTE wisely, GROW steadily and BE HAPPY. Positive attitudes that can help a person to understand himself/ herself and his environment better include factors like: Cooperation Compassion Hardwork Broad-mindedness Honesty Gratitude Teamwork Sympathy
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Loyalty Dedication Sacrifice One must be able to have a detached attitude towards people, things and events and their response without looking for conformity with our expectations. The possibility of being disappointed is greater if one attaches expectations to the above mentioned factors. The person that does not expect anything will be mighty happy with whatever he/ she gets. Q6. Can Ethics and morality be taught? Answer Yes, ethics and morality can be taught. When a child is born into this world, his only world is his parents. He can be nurtured the way the parents want him to. If right from childhood, a child is taught the moral values in life, he grows up to be a person of good values and character. This could be done by making it compulsory for the child to read one chapter of THE BHAGWAD GEETA everyday. Apart from moral values, this will also bring in a lot of discipline and understanding in a childs life. His whole approach and attitude towards life would get molded in the right direction. Thus it can be said that the ethics and morality are a part of a persons nurture or prakriti i.e. his upbringing right from his childhood. However process of learning ethics and moral values is an ongoing process. They have to be exhibited by an individual at every walk of life. Thus one may argue that ethics and moral values can not only be taught but also can be understood and grasped by an individual at any stage of his life. This may be because of certain chain of events, which occurred in his life and have transformed him from an unethical person to an ethical person. The apt example for this is Valmiki. From a dacoit he transformed himself to a complete ethical person with sattvic values. It is only because of a deep understanding of these moral values, that he was able to write the Ramayana. In the same way a person can transform himself by being in the company of people with sound values and good character in life. Thus one can say that a ethics and moral can be taught or learned depending upon an individual nature or vikriti i.e. his circle of friends and other people whom he interacts with him on a regular basis. Thus to conclude, depending upon a persons nurture or nature, he could be taught about ethics and moral values. Q7. Do Ethics and Morality apply to the corporate entity ? Q8. Explain the rational behind - holistic approaches toward etho-morality. Answer "Ethics" has been coined from the Greek word 'Ethikos' which pertains to character. When applied
to business this means having a character for the business or the corporate organisations. There is a similar term that prevails in and many times considered synonym of ethics is 'morality'. But in essence these are quite different concepts. The word morality has been derived from the Latin root 'moralis' which means behavior. Ethico-moral actions thus pertain to set of actions engineered by the characters and expressed through behaviors.
Doing well by doing good: Is business ethics an oxymoron? TO MANY people the very concepts of business and ethics sit uneasily together. Business ethics, to them, is an oxymoronor, as an American journalist once put it, a contradiction in terms, like jumbo shrimp. And yet, in America and other western countries, companies increasingly wonder what constitutes ethical corporate behaviour, and how to get their employees to observe it. Management schools teach courses on the subject to their students. Business ethics is suddenly all the rage. Values in management Corporate responsibility is a vital issue in contemporary business climate. Much of its currency comes from the scale and influence of the present day corporate. Some business houses are bigger than many nation states. Their domain and economic imperialism is world-wide. Nevertheless, business houses are subject to constant and intense scrutiny and surveillance by the State and the society in which they function. It is well established that their freedom to operate is not a licence to abuse. Of course, profit has to be the primary concern of any business: without profit, it is impossible to carry out any other activity for the welfare of the society at large. However, there are two overriding criteria, which assume significance in this context. While profit may be the overall objective, the methods employed to achieve profit have to be above board, they must be ethical and moral. Secondly, having achieved profit, the company must look around for ways and means by which it can return to the society some endowments for the welfare of everyone. The summum bonum of any enterprise is the lofty and noble objectives it seeks to serve in and for the society, in which it subsists. Organisational values always derive from individual values, and that importing the latest technology does not mandate the import of methods for handling the human side of the organisation.''
Case Study : Corporate Moral Responsibility: The Bhopal Incident You might well ask why a philosopher should be talking about business corporations. After all, philosophers are known for being like blind men in a dark room looking for a black cat that isn't there at all. Without a moral social backdrop business would not be able to function. Corporations are an integral part of our society, and they reflect our values as surely and as well as any of our other institutions. Yet, there is great confusion when it comes to discussing values -- especially moral or ethical values -- and business. People in business rarely do so publicly, and non-business people who raise the issues seem to do so polemically -- either to attack business or to defend it. Enter here the philosopher. Here we are not to preach to business people about how to be moral; nor is it to cast moral stones at corporations. Rather, what the task is primarily the clarification of issues so that we as a society can discuss them fruitfully and rationally, and perhaps come to some consensus. The incident of the Union Carbide plant in December [1984] in Bhopal, India has been chosen to explain the rational behind the holistic approach toward etho - morality of the corporate entity because it is an incident that many of us may remember from newspaper and magazine accounts, because the case is still unresolved, and because a number of hasty and ill-informed judgements have been made concerning it. It also nicely shows the complexity of cases. We shall use the case as a vehicle to raise and help clarify four separate issues. In dealing with them. The analysis will help you see how a philosopher tries to clarify problems by making distinctions. The four groups of questions that shall be addressed are: 1) What are the responsibilities of a corporation and how are the different kinds of responsibilities related? In the Bhopal incident, the question is doubly complicated because we have two corporations -- Union Carbide, Inc., which is the American parent corporation, and Union Carbide, India, which is a quasiindependent Indian firm. 2) Can a corporation, in this case Union Carbide, be held morally responsible for anything, and if so, what does that entail? The general question of the moral status of corporations is a hotly contested one. 3) What legal responsibility and liability does Union Carbide have in the Bhopal incident, and what is the relation of its moral and legal responsibility in this case? 4) What is the general responsibility of First World corporations in building and operating a hazardous industry in a Third World country? Any answer to this question implies some view of the general responsibility of any corporation, and of the relation of risk analysis to safety. The Responsibilities of a Corporation On December 3, 1984, one of the worst industrial disasters of all time occurred in Bhopal, India. During the early hours of the morning a poisonous gas, methyl isocyanate (MIC), used in producing the pesticide, Sevin, leaked from a Union Carbide plant. The gas was borne by the wind and hovered for a while over the desperately poor, very overcrowded shantytown that had grown up around the plant. By the time the gas dissipated it had killed at least 2,000 people and injured over 200,000 others. The incident shocked the world. The Union Carbide plant was clearly causally responsible for the harm done. Under Indian law both a corporation and its officers can be held criminally liable. The Indian Government arrested the plant manager on charges of "culpable homicide through negligence." When Warren Anderson, Chairman of the Board of Union Carbide arrived in India from the United Presented by group no. 1

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Indian Management Thoughts and Practices - Notes (Conflict and Harmony in Society and Work Organization) hasConcept Testing

Healthy world view Insights infinite potential

6. Good managers should be emotionally stable. Discuss Answer:

People Emphasis Low Low Task emphasis High

WASTE PRODUCTION Solid waste Hazardous waste Presented by Group - 7 46

Minimal moral asceticism

The art of silence and the ability to put trust in others.

Property Implications could trusteeship have in relation to day-to-day matters

Karuna Figure: Bodhisattwa Model Upaya Kaushalya

DELUSION, LACK OF DISCRIMINATION)

DISRUPTION OF MENTAL HEALTH

Presented by group no. 1

Presented by group no. 1

Presented by group no. 1

Presented by group no. 1

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