Leadership+for+the+Dislillusioned

Reviewed by: Annette Sutfin Title: Leadership for the Disillusioned Author: Amanda Sinclair Publisher and year: Allen and Unwin, 2008 ISBN Number: 1-74175-100-4


 * Book summary contents**

__Leadership__: While the book is itself an attempt to define leadership, the author offers various ways that society has traditionally understood leadership, ideas she believes should be recognized but dispelled. She promotes the notion that leadership is “a process of critical and compassionate engagement with the world”… “a commitment to challenging accepted wisdom, to reflecting deeply on our motives so as to avoid co-option, to being mindful of relations between our bodies and psyches, to being in the moment, and to leading with the intent of freeing – both the self and others” (p. xxiv). Collusion: In leadership terms, Sinclair describes this as the process by which the leader seduces an audience with charisma, innovation or other “leader-like” ideas and the audience contributes to this process by idealizing the leader and submitting to the conformity presented in the ideas. Sinclair indicates we as leaders or as followers must find a free space in order to allow us to “challenge conventional habits of leadership and position ourselves… in more thoughtful and less collusive ways” (p. 15). __Reflection__: The author defines this as the process by which a leader considers his or her intent for a particular decision or action. She asserts that good leaders will encourage their followers to reflect through their leadership techniques. __Individual experience__: Sinclair points out that situations are not fully intelligible on an individual basis. In order to process an experience completely, the individual needs to understand that the experience “can only be explained fully when it is part of a social and cultural context” (p. 66). __Power__: Sinclair regularly cites the work of Michael Foucault in her discussions of power. One particular quote she utilizes seems to best captivate her understanding: “’Power is not something that is acquired, seized, or shared, something that one holds on to or allows to slip away; power is exercised from innumerable points, in the interplay of non-egalitarian and mobile relations’” (p. 79). __Disempowerment__: Sinclair uses this term to refer to people, many of whom fit the classical definition of leaders, who feel incapable to effect change or to be heard within their particular situations. She indicates that this sensation is often attributable to the power structures that are in place in the situation. Virtuous betrayal: A term coined by James Krantz, which is “leadership that says the unsayable in the service of a higher purpose” (p. 88). __Mindfulness__: This is a term that Sinclair frequently uses to mean being in the present. While many people utilize this term to mean consideration for others, she asserts that it should be used to mean “’paying attention without judgment’… learning how to observe and detach from extraneous thought, thus allowing a stiller, clearer consciousness, which in turn allows for less distraction and more presence” (p. 115-6). __Authenticity__: Sinclair points out that many leadership development programs will focus on encouraging individuals to find their authentic selves, an idea she believes flies in the face of true leadership as “it can foster a preoccupation with the self rather than perspicuity in where one is taking others” (p. 138). Contrary to popular beliefs, Sinclair proffers that “authenticity is always socially produced, not individually crafted” (p. 137). __Identity Work__: A method to become aware of the societal influences and internalized senses of self that operate within one’s self. Sinclair notes that leaders who do conscientious identity work are “in a better position to take up or resist identities for themselves… to make choices about whether and how they impose identities on others” (p. 142). Sinclair continues, “Identity work is not an end in itself, merely to secure the self, but a vehicle to better understand one’s power, actions, vulnerabilities and possibilities” (p. 143). __Spirituality__: Sinclair points out that much of the literature on leadership theory tends to separate spirituality and leadership. However, she notes that spirituality offers “a potentially valuable set of insights” that is useful as long as the culture and context are applied appropriately (p. 163). __Less-Ego Leadership__: This is Sinclair’s ideal form of leadership: the leader lets go of his or her preoccupations with his or her image and self-advancement in an effort to focus on their ethical responsibility to others.
 * Key Terms & Definitions:**

Through various personal experiences, Eastern spirituality teachings and observed examples, Amanda Sinclair offers a new way to do leadership. She emphasizes a need for a critical approach to the traditional leadership philosophies, which tend to turn leaders in to heroes thereby forcing the leader to try to live up to unreachable standards and subjecting the followers to a quality of leadership that appears untouchable and unchangeable. In traditional leadership approaches, leaders and followers collude (usually unconsciously) to perpetuate a system that is unbeneficial and rarely generates desired results. Sinclair proposes that leadership should consider the other over the self and leaders need to constantly assess the why of leadership above the how. She examines the need for leaders and followers to consider culture, social roles and context, particularly gender roles, in defining and participating in leadership, as a leader or as a follower. Her conclusion states that leaders should seek to lead with “less-ego,” meaning as a means to support and advocate for others rather than a self-advancing purpose.
 * Executive Summary of the Author's Main Premise**

Sinclair repeatedly identifies ways in which current thinking and images of leadership does not benefit society. She notes that in creating mythological gods out of our leaders, we allow them, even encourage them, to take the wrong path in order to maintain that persona. One example that illustrates this occurrence is that of Ken Lay and Jeff Skilling, chairman and CEO, respectively, of Enron. These gentlemen clearly made bad decisions, but Sinclair asserts that society “colluded” in their seduction and their harvesting of power. Awareness of the potential for this type of complicity better equips both leader and follower to recognize and avoid it in the future. For the leader this means a level of self-awareness, not for self-promotion alone, but to understand one’s self so as not to allow ego to overtake decision-making and to remember how leaders’ actions affect followers. For the follower, this means constantly questioning leadership and its decisions to ensure mutual responsibility in the direction that a group will take.
 * Relevance to Leadership Concerns**

Chapter 1: The Seduction of Leadership Sinclair uses the example of Enron leaders to illustrate how groups tend to collude to propel the leader figure onto a pedestal on which few if any could truly stand. Society finds a person who demonstrates some “leader-like” qualities and tends to give him or her a tremendous amount of leeway with morality, overlooking many decisions for which they would hold another individual accountable.
 * Key Points from Each Chapter**

Chapter 2: What’s Wrong with Ideas about Leadership? Sinclair explains that society has purported the importance of leadership and delivered numerous mechanisms to discuss how to do leadership without considering why leadership should be done. She notes that leadership assessment currently calls for valuation on teaching characteristics and skills without considering the many different power-related, contextual and cultural structures that influence leadership processes. She explains that truth-creation has occurred around leadership in examples such as transformational, military-style and other forms that limits interpretation and has potential for damaging effects when utilized. Leadership itself can be a process of identity and reputation construction, which also has potential not to be truthful at all.

Chapter 3: Teaching and Learning about Leadership Sinclair uses her experiences of teaching MBA students to discuss an approach to leadership that focuses on reflection, experiential work and critical thinking. She indicates that these three processes have potential to break out of assumptions of the traditional teacher-student/leader-follower roles. Sinclair claims that leadership can be taught if the leader creates space for this type of learning that involves the above three components. She also explains that in order to create such a space, the leader/teacher must consider the group background, dynamics as well as expectations of the leader/teacher.

Chapter 4: Going Back Sinclair argues that the roots of one’s upbringing and first exposures to leadership, as in that of the nuclear family, begin to construct the individual’s opinions and shape his or her views around leadership. She notes that birth order, gender, parental involvement and many other factors contribute to one’s future leadership or followership. The example of Cathy Walter, a businesswoman whose decision to stand against a bank board of directors, provides insight into ways that biography contributes to leadership development and conscientious decision-making.

Chapter 5: Working with Power Sinclair describes examples of powerlessness, finding power and owning power as observed in her experience as a college professor. She notes that rather than utilizing power to further one’s own agenda, a leader should seek new ways to exert power, ways that challenge conformity and support others’ attempts to stimulate change. She provides a framework for working toward change, with options on continua of high to low voice and within and outside of organizations. The type of leadership for which Sinclair advocates involves recognizing and supporting liberation from some of the power structures rather than trying to pretend they do not exist.

Chapter 6: Bringing Bodies into Leadership Sinclair asserts that recognizing “bodies and body performances” is a key component of leadership. She notes that society tends to maintain a narrow view of what leaders should look like physically and that of importance is breaking free of these constructions. She provides profiles of two leaders who stand outside the normal illustration of leadership to demonstrate that breaking out of that mold is both possible and desirable.

Chapter 7: Breath and Mindfulness Awareness of one’s breath, while it may seem to be insignificant in leadership, can provide insight into and development of both leader and follower circumstance. Sinclair explains that the way people breathe provides a window into their emotions and anxieties. A leader who is conscientious of breathing patterns in followers can determine when a person is uneasy, holding something in or a myriad of other emotions that he or she may not readily verbalize. Being aware of one’s own breath allows for ability to be in the present, to be mindful and to experience a situation for what it is. Conscientious breathing can also remind leaders and followers to be open and compassionate toward others without a self-serving end.

Chapter 8: The Identity Work of Leadership That over-involvement with identity work has led to a preoccupation with leadership for the sake of self-advancement is the major argument of this chapter. Sinclair notes that Western cultures have tended toward pushing individuals to seek their main, sometimes only, identity through work. She questions whether this allows for a well-rounded individual and whether, without having many experiences outside of work, an individual could possibly be an effective leader inside work. She also notes that many of the ideas proposed within work culture to remedy this problem, i.e. work-life balance, ultimately contribute to the imbalance because individuals believe they owe the institution for the privilege and will repay it with more work. Leaders fall into this as much as followers, so leaders must recognize the pitfalls and seek to reform the structure that perpetuates them.

Chapter 9: Leading with Spirit Spirituality has typically been separated from leadership discussions, especially in Western cultures. Sinclair indicates that the two can and should act together; however, of importance is identifying ways that spirituality can be misused in this context. Three ways for spirituality to be mistreated in leadership is to utilize it for material ends, to commodify it or to use it to coerce others. Sinclair provides two profiles of individuals who lead with spirituality to depict how leaders can allow and encourage others to explore values and purpose in their work and lives.

Chapter 10: Less-ego Leadership Sinclair presents the ideal of less-ego leadership. She emphasizes the understanding that “ego-less leadership” is impossible, and therefore, suggests that leaders cease trying to lead for the sake of leadership or for self-enhancement. Rather, she stresses the need to consider others’ needs for fulfillment and improved well-being as first priority in leadership. She recommends leaders become practiced in the art of meditation in order to evaluate relationships with others and to step away from using others for individualistic ends rather than out of true love and compassion. Sinclair also advocates for leaders to both demonstrate and encourage skepticism in order to keep power relations in check. Many obstacles to leadership and positive change lie within the individual; therefore, clinging to egotistic needs damages these abilities. When the ego is put second to care for others, leaders demonstrate less-ego leadership.

Amanda Sinclair provides a different view of leadership that I had yet encountered. Particularly, she pays extensive attention to the views of women in terms of leadership, which, as a woman, I am refreshed to see. I think her regular attention to what happens outside of leadership, as in culture and social norms, is an integral part of her discussion. Her stories of her own leadership and teaching experiences also present a humble yet realistic approach to the subject. I liked a lot of this book, but I wish it had a little more practical application. When she provides insights from Eastern cultural thinking, I found it most useful, such as meditation, yoga and breathing techniques. However, I wish she gave additional examples of how I as a leader could use her work. I think this book is definitely worth reading, especially for someone who may feel stuck or in a leadership rut and in need of a new perspective.
 * Is the Book Worth the Read? Why or Why Not?**