The Flame Centre - $0'&'1$* !2,'%3'.5'& · 2017. 11. 2. · Back Issues at International Journal of Appreciative Inquiry AI Practitioner Inside this issue Volume 15 Number 3 | ISBN

AI PractitionerInternational Journal of Appreciative Inquiry

August 2013

Volume 15 Number 3

ISBN 978-1-907549-16-8

dx.doi.org/10.12781/978-1-907549-16-8

Noel E K TanFiona O’Shaughnessy

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Appreciative Inquiry in Asia

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AI PractitionerInternational Journal of Appreciative Inquiry

Inside this issue

Volume 15 Number 3 | ISBN 978-1-907549-16-8

Welcome to August 2013 issue of AI PractitionerAnne Radford, Editor in Chief

This August 2013 issue, Appreciative

Inquiry in Asia, takes us to a part of the

world undergoing dramatic transformations.

The editors, Noel E. K. Tan and Fiona

O’Shaughnessy, show us how organisations

in Asia are dealing with the organisational

consequences of rapid economic growth.

The complexity is compounded as lead-

ers and consultants are looking into where

and how they can use perceived western

approaches like Appreciative Inquiry in

the context of their Eastern values and

philosophies.

In the Feature Choice article, Jackie Stavros

shares experience and empirical research

on the hugely successful SOAR strategic

thinking and planning framework. She also

introduces the SOAR 5-I Approach or Quick

JF8I�Xj�n\cc�Xj�k_\�JF8I�GifÓc\#�X�e\n�

survey instrument that will be launched in

Thailand later this year.

In Research Notes, Anita Singh presents

results of research that intentionally seeks

to combine qualitative and quantitative

approaches while studying the impact of an

AI-based intervention involving Myrada and

AI in rural India. (See also

AI Practitioner February 2013 and

August 2011.)

AI Resources lists books culture, focusing

on Eastern Asia; websites on social

construction and psychology studies in

China; and AI-related studies and resources

on Asian culture. There are also two new

publications, including an AI innovation:

AI playing cards.

August 2013

dx.doi.org/10.12781/978-1-907549-16-8

AI Practitioner August 13 Appreciative Inquiry in Asia

4 Issue Introduction

How is AI interacting with the fast

pace of change in Asian cultures, and

traditional Asian philosophies and

values?

Noel E. K. Tan and

Fiona O’Shaughnessy

Appreciative Inquiry in Chinese Cultures Philosophy and Practice Experiencing and reconciling

k_\�[`ù\i\eZ\j�è�<Xjk\ie�mXcl\j�

and those espoused in the AI

methodology

31

Wendy Tan 陈秀荣 and

Paul Wang 王展程

Accelerating Leadership Development in Asia Using AI coaching in Asian

companies to help fast-track

people’s readiness to take on

broader leadership roles

49

Leah Zveglich, Norma Lange-Tagaza,

Rochelle Lacina and Beverly Niesta

7 Feature Choice The Generative Nature of SOAR: Applications, Results and the E\n�JF8I�GifÓc\�The author’s experiences and learn-

ing journey in the ongoing develop-

ment of the SOAR strategic think-

ing and planning framework and its

applications

Jacqueline M. Stavros

Imposed or Self-Generated Change? Cultural Challenges and Current Practices in Introducing Appreciative Inquiry in Rapidly Growing Asian Economies In one of the fast growing regions in

the world, companies in Asia face the

most severe challenges in handling

rapid organizational changes

40

Laura Hsu 許逸臻

55 Taking Care of Our Life Sustainably An EMSS Appreciative Inquiry Story in China A Taiwan-based consultancy uses

AI in Emergency Medicine Scribe

Service, an emergency medical

service in western China

Leo Mao 毛樂民, Ripley Lin 林慧玫,

Murphy Ho 何浩銘 and

Vincent Hsu 徐繹喆

Back Issues at www.aipractitioner.com

Inside this issue

Appreciative Inquiry in Asia

IAPG Contacts

and AI Practitioner

Subscription Information

91

75 Appreciative Inquiry

Research Notes

How can you conduct AI research

in communities where not everyone

can read or write?

Jan Reed and Neena Verma

SIGMA

Appreciative Inquiry as a 7i

Generative Mandala

The Hindu tradition of invoking divine

blessings is a foundational phase of

the 7i Generative Mandala

Neena Verma

68

AI Practitioner August 13 Appreciative Inquiry in Asia

80 Appreciative Inquiry

Resources

Resources for practitioners

wishing to explore further the idea

of Appreciative Inquiry in Asian

culture

Jackie Stavros and Dawn Dole

Exploring Commonalities in

Diverse Asian Communities

Insights from an AI

Facilitator–Catalyst

Exploring the learning pathways the

author has experienced in working

with women and young adult groups

Patricia Rita Nunis

60

87 European Appreciative Inquiry

Network Meeting in Reggio

Emilia, Italy

17-20 April, 2013

Building a systemic understand-

ing of a place and its people through

the lens of a local anthropological

approach

Yvonne D. B. Bonner

90 About the November 2013

Issue

Appreciative Inquiry in Cities

Guest Editors: Barbara Lewis and

Karen Roney

AI Practitioner

31More Articles at www.aipractitioner.com

August 2013Volume 15 Number 3 ISBN 978-1-907549-16-8

Appreciative Inquiryin Chinese Cultures

Organization Development practitioners in Asia have been using AI for 10 to 15 years in individual and team development, strategic planning, organizational transformation, and merger and acquisition. We have experienced the [`ù\i\eZ\j�è�k_\�<Xjk\ie�values and those espoused in the AI methodology, which are predominately Western, and learnt lessons on reconciling k_\j\�[`ù\i\eZ\j�Xe[�adapting the 4D process to use AI successfully as a philosophy and methodology in Asia.

This article starts with the Yinyang philosophical underpinning in Asia as a key

èÔl\eZ\�]fi�`kj�jfZ`\kXc�Zlckli\%�N`k_è�k_`j�Zfek\ok#�`k�[`jZljj\j�k_\�[`ù\i\eZ\j�

Xe[�j`d`cXi`k`\j�è�k_\�mXcl\j�Xe[�efidj�Y\kn\\e�<Xjk�Xe[�N\jk#�dfi\�jg\Z`Ó-

cally the Chinese cultures in Asia and the AI methodology. We also suggest ways

kf�X[Xgk�k_\�8@�gifZ\jj�è�8j`X�k_ifl^_�X�ZXj\�jkl[p�Xe[�ÓeXccp�\e[�n`k_�X�]\n�b\p�

c\jjfej%�8@�giXZk`k`fe\ij�dXp�Óe[�k_`j�Xik`Zc\�lj\]lc�è�ZfekiXZkè^#�[\j`êè^�Xe[�

facilitation of AI interventions in Asia.

8�gfèk�f]�ZcXi`ÓZXk`fe�Y\]fi\�n\�^f�]lik_\i�Å�n_\e�n\�jXp�<Xjk#�n\�gi`dXi`cp�i\]\i�

kf�jfZ`\k`\j�n`k_�:fe]lZ`Xe�èÔl\eZ\�jlZ_�Xj�Jè^Xgfi\#�AXgXe#�Bfi\X#�KX`nXe�

and China. We also make reference to the Western culture with United States and

Europe in mind. In discussing the larger societal culture, we also assume that it

\o\ikj�Xe�èÔl\eZ\�fe�k_\�Zlckli\�f]�fi^Xe`qXk`fej�fg\iXkè^�n`k_è�`k%

Yinyang philosophy

Yinyang philosophy, conceived by a number of rulers and thinkers in a long period

of time, is said to underpin Chinese thinking and culture.1 Yinyang consists of

opposing and complementary polarities, such as light and dark, day and night,

nfib�Xe[�i\jk#�Xe[�è[`m`[lXc�Xe[�Zfddle`kp%�Fe\�]fiZ\�[\Óe\j�k_\�fk_\i#�aljk�c`b\�

there is no light without dark. In the AI context, the two yinyang polarities are posi-

tive focus, stories and questions, versus negative focus, stories and questions.

In the yinyang image above, there is a seed of white in the black and similarly a

seed of black in the white. This means that both forces are mutually inclusive. In

1 The philosophy was created by Fuxi, 伏羲, 2096BCE; developed by King Wen of

Zhou, 周文王#�((,)9:<#�Xe[�ÓeXc`q\[�Yp�:fe]lZ`lj#�,,(9:<%

AI Practitioner August 13:Tan and Wang: AI in Chinese Culture

Wendy Tan 陈秀荣Wendy is a consultant, writer and founding partner of Flame Centre. She works with organizations to develop their consulting capability, increase engage-ment and retain their talents. Based in Singapore, she graduated from National University of Singapore (Psychology) and has a MSOD from Pepperdine University.:fekXZk1�� N\e[pVKXe7ÔXd\Z\eki\%Zfd� nnn%ÔXd\Z\eki\%Zfd

dx.doi.org/10.12781/10.12781 978-1-907549-16-8-4

Philosophy and Practice

Paul Wang 王展程Paul, a trainer–coach and OD consultant facilitating large group intervention at Bwise Consulting based in Beijing, China, believes in the inherent willingness and competence of adults to address issues in their own organizations. He frequently uses AI. He an MSOD degree from Pepperdine University.

Contact: [email protected]

AI Practitioner August 2013

32

Volume 15 Number 3 ISBN 978-1-907549-16-8

More Articles at www.aipractitioner.com

[Xibe\jj�fi�gifYc\dj#�n\�ZXe�Óe[�k_\�j\\[�f]�_fg\�Xe[�gfj`k`m\�Z_Xe^\#�Xe[�]fZlj�

on that to give energy to change. This is essentially what AI espouses.

However, according to the Yinyang philosophy, this is only one side of the story.

When we are celebrating strengths and possibilities, there is also a hidden or

unmanifested threat or negativity that will gain prominence in time. The Chinese

saying that illustrates this thinking, 福兮祸所依，祸兮福所伏 (pronounced fu-xi-huo-

suo-yi, huo-xi-fu-suo-fu), means “woe hides in happiness”: there is blessing in dis-

guise in disaster. The Chinese word for crisis is 危机 (wei-ji), which literally means

“opportunities hide in a crisis”.

In addition, the Yinyang thinking places no judgment about which side is “good” or

“bad”. It takes a neutral stance on success and failures; they are part of a natural

cycle of growth and transformation. However, AI has an intentionally positive bias

and deems negative focus, stories and questions to be unhelpful and almost unde-

jìXYc\%�K_`j�[`m\i^\ek�g_`cfjfg_`ZXc�jkXeZ\�gi\j\ekj�jfd\�[`ù\i\eZ\j�è�k_\�mXc-

ues and norms between AI and the Eastern culture.

;`ù\i\eZ\j�è�k_\�mXcl\j�Xe[�efidj�Y\kn\\e�k_\�<Xjk\ie�Zlckli\�Xe[�8@

AI’s underlying foundation is based on positive questions, positive emotions, posi-

k`m\�XZk`fej�Xe[�ÓeXccp�gfj`k`m\�i\jlckj%�@e�gXike\ij_`g�n`k_�k_\�gifa\Zk�jgfejfi�fi�

client organization, it is used as a process to create more of what is working well

and leverage on the whole system to discover the positive core, dream, design and

then take actions to deliver the future. In this methodology, there are a few key

clashes between the values and norms of AI and Chinese culture.

Core AI values Eastern cultural ele-

ments (especially

Chinese)

Where to draw the

strength

Positive focus Self-critical focus

u=ûF�Éû~$¥�û�<ì�$e$d$ Self-deterministic “I am an output of my

environment”

How it works Whole systems evolution Tight control by a selected

few

Power distribution Power equality Large power distance

How messages are

communicated

Low context – direct and

jg\Z`ÓZ

High context – indirect and

vague

Positive focus versus self-critical focus

The positive focus is to focus on what is right and how to have more of what is

right. Whilst it is probably true that Western societies also do not naturally look at

what is right, the Chinese culture is steep on being critical of ourselves. Confucius,

Xe�èÔl\ek`Xc�g_`cfjfg_\i�è�XeZ`\ek�:_èX#�jX`[#�Ç一日三省吾身”(pronounced as

yi-ri-san-xing-wu-shen %�K_`j�d\Xej�X�^\ekc\dXe�j_flc[�i\Ô\Zk�fe�_`j�Y\_Xm`flij�

three times a day to build character of responsibility, trust, courage and love.

KXYc\�(1�;`ù\i\eZ\j�Y\kn\\e�8@�Xe[�

Chinese culture

Figure 1: Yinyang image



33



‘Every spirit builds itself a house; and beyond its house, a world; and beyond its world a heaven. Know then, that the world exists for you: build, therefore, your own world.’ Ralph Waldo Emerson

However, in reality, it is frequently misinterpreted as checking your mistakes.

Therefore people identify and work on their own mistakes as a virtue.

Furthermore, this focus on mistakes is so valued that people who pinpoint the

problems are recognized as “experts” whose solutions are then adhered to. In

Chinese culture, to talk only about strengths and what is going well is perceived as

euphemistic empty talk. For example, the Chinese football team had never won in

the world games. When Bora Milutinovic became the coach for the Chinese soc-

cer team, he summarized the team’s merits to present a positive perspective. This

caused attacks from the media nationwide saying he was a joke. But a year later,

he took the Chinese team into the World Cup, a merit that nobody else achieved in

China.

Self-deterministic versus“I am an output of my environment”

Ralph Waldo Emerson, an American lecturer and poet said, “Every spirit builds

itself a house; and beyond its house, a world; and beyond its world a heaven. Know

k_\e#�k_Xk�k_\�nfic[�\o`jkj�]fi�pfl1�Yl`c[#�k_\i\]fi\#�pfli�fne�nfic[%È�K_\�ZfeÓ-

dence in creating one’s world is in sharp contrast with the more fatalistic world

view in the Chinese culture.

The Chinese see one’s future as dependent on greater external forces, rather than

being able to take control to create new futures or possibilities. This culture of

XZZ\gkXeZ\�Xe[�Zfdgc`XeZ\�`j�èÔl\eZ\[�Yp�,'''�p\Xij�f]�]\l[Xc`jk�ilc\�n_\i\�

people placed their faith and hopes on the emperor, the “bright ruler”. Taking

actions to change systems or ways of doing things could be seen as being tanta-

mount to staging a rebellion. The Chinese saying 人在江湖，身不由己 (pronounced

ren-zai-jiang-hu, shen-bu-you-ji), which means “when one is in society, one’s life

is not up to himself”, expresses this thinking. Therefore, one of the biggest chal-

c\e^\j�]fi�ZfejlckXekj�`j�kf�_\cg�k_\ì�Zc`\ekj�^Xè�]X`k_�Xe[�ZfeÓ[\eZ\�k_Xk�k_\p�

themselves have the power to change the organization.

Whole systems evolution vs. tight control by a selected few

AI espouses the idea that the whole system – the people who are involved or

impacted by an issue –come together to discover, dream and design the future so

that there is higher commitment in action steps to deliver this dream.

This is very rare in Asian cultures. In Chinese history, the emperor is seen as the

“son of Heaven” (天子, pronounced tian-zi), the all powerful with whom we comply.

In modern day China, decisions are made by the powerful few, often in closed-door

meetings, and those impacted will need to accept. Compliance in Asian societies

has traditionally been higher, with a greater tolerance for executive decision-mak-

ing from the top. For example, Bao Gong(包公 #�X�^fm\ied\ek�f÷Z`Xc�n`k_�X�e`Zb-

name of “Clear Sky Bao” in the Song Dynasty, is both a historical and theatrical

Ó^li\�è�:_èX%�8j�X�jpdYfc�f]�aljk`Z\#�_\�`j�k_\�_\if�è�^\kkè^�aljk`Z\�[fe\%�=fi�Xep�


‘When one is in society, one’s life is not up to himself.’ Chinese saying


34



change to happen in a complex system, people would expect a high-position leader

like Bao Gong to appear and state the merits.

Power equality versus large power distance

The underlying assumption in the AI approach is equality and egalitarian rule. In

Western societies, power is shared with the people and there is respect for indi-

vidual values and opinions. In Asian societies, the approach tends to be power over

the people and the power distance between the decision makers and the people is

wider. Decision makers also tend to assume the common people may not be suf-

ÓZ`\ekcp�dXkli\�kf�YXcXeZ\�k_\ì�g\ijfeXc�Xe[�Zfcc\Zk`m\�èk\i\jkj#�k_\i\]fi\�`k�`j�

more practical for the select few to make decisions for the whole. For a manager in

an organization to generate changes in that organization, one would have to strate-

gically “borrow power” from the leader and use this power tactfully.

Low context versus high context in communication

In Western, low-context culture, words carry the meaning of the message and

people are direct with issues they raise. In a Chinese society, people convey their

messages in a more subtle way to avoid confrontation or embarrassment. People

understand each other by picking up other signals than the words that are said.

=fi�\oXdgc\#�`]�X�dXeX^\i�èjkilZkj�k_\�jkXù�kf�gcXe�X�^ff[�kiXèè^#�k_\�jkXù�n`cc�

[f�k_\ì�Y\jk�kf�Ó^li\�flk�n_Xk�k_\�dXeX^\i�d\Xej�Yp�Ç^ff[È#�Y\�`k�X�^ff[�XZk`fe�

result, or cost saving or everybody having fun.

K_\j\�[`ù\i\eZ\j�è�Zlckli\�Xe[�efidj�j_fn�jfd\�c\m\c�f]�k_\�Zfdgc\o`kp#�jb\gk`-

cism and discomfort in believing in and using the AI methodology in the Chinese

culture.

Similarities between AI and Chinese culture

At the same time, there are also similarities between AI and Chinese culture that

provide support for the AI methodology.

Core AI values Eastern cultural ele-

ments (especially

Chinese)

Focus and values ;`Xcf^lè^�kf�Óe[�flk�k_\�

best of what is

Virtues of harmony, rela-

tionship and saving face

Thinking process Whole systems approach Balance of internal systems

(Chinese medicine)

Source of learning Use of stories Learning from others

Focus on the future Begin with end in mind :Xlj\�Xe[�\ù\Zk�k_èbè^

AI as a process for debate and harmony

Since Socrates’ time, rigorous debate with direct and honest exchange of opin-

ions across all levels has been accepted and seen as necessary for the best ideas

to surface. However, the disciples of Confucius took him as the sage and never

Table 2: Similarities between AI and

Chinese culture


People understand each other by picking up other signals than the words that are said.


35



‘Among three people, one will be my teacher.’ Chinese saying

confronted his thinking directly. This is related to the respect for authority, but

also the Chinese emphasis on harmony, 和为贵 (pronounced he-wei-gui), meaning

Ç_Xidfep�`j�dfjk�mXclXYc\È%�=fi�k_\�jXb\�f]�g\XZ\#�dXep�:_è\j\�k\e[�kf�jXZi`ÓZ\�

their interests to satisfy others. Therefore, they are less willing to address sensitive

issues.

AI circumvents this predicament by providing a process to reframe and talk about

`dgfikXek�Ylk�[`÷Zlck�`jjl\j�_Xidfe`fljcp%�K_\�m\ip�Óijk�jk\g�f]�8@�`j�kf�Óe[�flk�

the best of what is. This would help engage the Chinese participant immediately in

a positive and open conversation.

AI as systems thinking process

Traditional Chinese medicine (TCM) is based on the yinyang balance and the major

organs working in unison for good health. This parallels systems thinking in man-

agement science, where to solve a problem, one needs to look at the whole picture

and the relationships between the parts. Using TCM as an example to how AI works

on the whole would be consistent and easily understood. TCM diagnoses the body

Yp�kXbè^�k_\�glcj\%�K_\�glcj\�i\Ô\Zkj�k_\�k_i\\�jpjk\d�n`k_è�k_\�Yf[p1�k_\�_\Xik�

pulse – blood system; the lung pulse – the respiratory; and the kidney pulse – the

skeleton. Instead of addressing one system that is failing, TCM tries to regulate the

interactions of the three systems.

Use of stories and peer learning in AI

The Chinese have a term 三人行必有我师 (pronounced san-ren-xing-bi-you-wo-

shi), which means “amongst three people, one will be my teacher”. The AI process

through peer interviews, small group discussions and large group sharing is in line

n`k_�k_`j�mXcl\%�@k�fù\ij�X�nXp�]fi�g\fgc\�kf�c\Xie�]ifd�fe\�Xefk_\i%�@e�X[[`k`fe#�

the use of stories is also an accepted medium to transfer learning, just as sages in

Chinese history have done.

Focus on the future

The Chinese saying, 因果关系 (pronounced yin-guo-guan-xi), is an important

Buddhist belief that says everything we get today is the result of something we did

yesterday and everything we do today will yield a result for tomorrow. With this

Y\c`\]�8@�giXZk`k`fe\ij�ZXe�_\cg�k_\ì�Zc`\ekj�Yl`c[�ZfeÓ[\eZ\�k_Xk�n_Xk�n\�[f�kf[Xp�

as a whole will create something anew for us all.

The recently elected Chinese President Xi has started to use the term 中国梦,

“China dream”, (pronounced zhong-guo-meng) to suggest working together to ful-

Ócc�X�n`j_�f]�fli�fne%�Jè^Xgfi\�_Xj�Xcjf�i\Z\ekcp�jkXik\[�eXk`feXc�Zfem\ijXk`fej�

across all levels to discuss challenges, dreams and ideas for the Singapore that we

nXek�kf�ZXcc�fli�_fd\%�Jf�[\jg`k\�k_\�[`ù\i\eZ\j�[`jZljj\[�XYfm\#�k_\i\�Xi\�Xcjf�

ways of thinking that help AI sit well together in Chinese cultures.



36



Adapting AI practice in Asia

N`k_�k_\j\�[`ù\i\eZ\j�Xe[�j`d`cXi`k`\j#�8@�giXZk`k`fe\ij�è�8j`X�e\\[�kf�X[Xgk�k_\�

methodology for the successful implementation of AI initiatives. We share a case

study below to illustrate how we have adapted our AI practice in Asia.

Case study – leading change with a shared vision after merger

Our client was the result of a large merger and acquisition operation, where

two world-famous companies merged to create what was referred to as the

“superpower” in the pharmaceutical industry. Their headquarters was located

in Shanghai. The executives were all Chinese, but they were from two culturally

[`ù\i\ek�ZfdgXe`\j1�fe\�8d\i`ZXe�Xe[�fe\�<lifg\Xe%�8cfe^�n`k_�k_\�è_\i\ek�

Chinese culture, all three cultures clashed, leading to higher merger expenses and

risk of failure.

N_`cjk�k_\�d\i^\i�nXj�ÓeXeZ`Xccp�jfle[�Xe[�Zfdd\iZ`Xccp�cf^`ZXc#�Yfk_�gXik`\j�

n\i\�m\ip�le_Xggp�è�k_\�è`k`Xc�dfek_j%�K_\�jpdgkfdj�efk�fecp�Xù\Zk\[�k_\�Ylj`-

e\jj�[\m\cfgd\ek#�Ylk�Xcjf�[XdX^\[�dfiXc\�Xe[�k_\�ZfeÓ[\eZ\�f]�k_\�g\fgc\�

from both parties. These syndromes included: malfunctioning systems, messy

processes, power struggles, political games and damaged trust. Needless to say,

the desired value and leverage from the merger did not materialize, and worst of

Xcc#�k_\p�n\i\�cfjè^�k_\ì�Zljkfd\ijÊ�ZfeÓ[\eZ\%

The client came and asked us to do a culture-building workshop with 30 execu-

tives, as they believed the cultures of the two parties did not match. They wanted

the workshop to build trust and create a new culture.

We talked with CEO of the organization and worked closely with their HR function

to understand their history as well as their current situation, circumstances, sensi-

tive issues and their expectations for their future.

Instead of addressing the culture of the new organization, which was too vague

Xe[�èkXe^`Yc\�kf�Y\�X[[i\jj\[�Yp�k_\�\o\Zlk`m\j�n_f�n\i\�Xci\X[p�è�ZfeÔ`Zk#�n\�

proposed the theme for the workshop to be “leading change with a shared vision”

using AI process for a two and a half-day workshop.

We involved all the top 30 leaders responsible for leading the new organization.

With the AI 4D process, they addressed all the important issues, such as who they

were as a leadership team; what they wanted to accomplish; and what culture, val-

ues and strategies they needed to have.

The CEO accepted the proposal readily as it:

• <e^X^\[�Xcc�k_\�jkXb\_fc[\ij��k_`j�nXj�k_\�Óijk�k`d\�jèZ\�k_\�èk\îXk`fe�

that all of them were present together);

• Started with discovering the positives (focusing on the light within the

[Xib�jf�k_Xk�ZfeÔ`Zkj�Xe[�\dYXiiXjjd\ekj�n\i\�Xmf`[\[ 2�Xe[


These non-verbal cues were important in conveying his [the CEO’s] support and encouragement to others, as they were observing and taking cues from him.


37



• Generated new future (results oriented with tangible deliverables).

The following are some key points of caution in designing the AI process for this

workshop, taking into consideration the cultural dimensions and important factors

`[\ek`Ó\[�è�[`Xêfj`j�g_Xj\%

Use of leaders at crucial points by design

This is a balance in leveraging the power of the leader and helping connection with

the leader, so that others would be more comfortable expressing their opinions.

Some key aspects in the use of leaders are:

• Opening A speech was given by a board director from the US at the very

beginning of the day. This addressed the purpose and opportunities

for the merger, and requirements for the team. Then we placed partici-

pants immediately into small group to discuss “what messages I heard

and what they meant for me”, and they gave their feedback to the board

director and the CEO. This helped them connect with each other and

relate to themselves, which Chinese people were less likely to achieve

naturally on their own.

• Roles of CEO We asked the CEO to assume two roles: 1) one as a partici-

pant, and 2) playing a role of organizational leader. As a participant, he

would speak, connect, relate, listen and be frank, open, and be vulner-

able. This is sometimes unnatural for Chinese leaders and they may need

to be coached prior to the event. As an organization leader, he would give

the opening speech, set the tone, encourage, summarize and give direc-

tions and requirements.

• Non-verbal messaging from leader He would also support through verbal

and non-verbal cues, such as smiling and nodding his head when other

people were speaking. We found that these non-verbal cues were impor-

tant in conveying his support and encouragement to others, as they were

observing and taking cues from him.

• Help leader show his best self We also leveraged the CEO by having him

Y\�èk\im`\n\[�Yp�k_\�]XZ`c`kXkfi�Y\]fi\�k_\�gXìj�j\k�fù�]fi�k_\ì�èk\i-

views. There were three reasons for this: 1) it demonstrated how such

appreciative interviews should be done, 2) the leader built a connection

with the people through his story, and 3) the leader modelled the depth

and authenticity in such conversations. Of course, while it seems con-

trived, preparing or even rehearsing with the leader helps him be his best

and avoid awkward moments, which would be embarrassing.

• Announcement by the leader. We asked the CEO to:

• Announce the event;

• Communicate the purposes and the method;

While it seems contrived, preparing or even rehearsing with the leader helps him be his best and avoid awkward moments, which would be embarrassing.



38



• Articulate the requirements; and

• Prepare all necessary information for the discussions in the

workshop.

To help executives get ready, the organization made arrangements so that partici-

pants would be free from work and able to focus on the workshop. This top-down

communication of the event helped the participants take the workshop seriously.

Alliance with informal leaders

It is not customary for Chinese people to pour out their underlying concerns

frankly and openly even though you are trying to foster a safe and encouraging

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facilitators, we often fail to read who they are and what their body language means.

It is also not enough to rely on what is said or how it is said in the event. Separate

communications with these individual on a one-to-one basis is often required.

To manage this group before the workshop, we asked the CEO a few questions:

• N_f�Xi\�k_\�b\p�jkXb\_fc[\ij�fe�pfli�k\Xd�n_f�n`cc�dXb\�Y`^�[`ù\i\eZ\�

in creating a desired leadership team?

• N_f�Xi\�k_\�b\p�d\dY\ij�fe�pfli�k\Xd�n_f�n`cc�\o\ik�X�m`kXc�èÔl\eZ\�

on other members in the AI process?

• How do you expect them to behave in the workshop?

• Are there any key messages you want to send to them before the event

starts?

• How are you going to convey your message to them?

• How do you want us to help you in this aspect?

We ensured the CEO communicated with these individual leaders before the event.

We also aligned with the CEO and the HR person and asked them to watch and

read their body cues to make sure they were keeping up with the pace and inter-

XZkè^�n\cc�\efl^_�n`k_�fk_\i�g\fgc\%�@]�k_\�:<F�fi�?I�`[\ek`Ó\[�k_Xk�k_\j\�è]fi-

mal leaders were usually silent or over-acting in certain circumstances, they would

let us know and we would step in, in our facilitator role. The clients liked this kind of

collaboration: it helped move the people through the process, and a new, trusted

relationship unfolded during the course of the event.

Addressing the CEO’s concerns

Clients often struggle with the uncertainty about the AI workshop as they have

never experienced it before and there are no prescribed solutions. They may worry

about a confrontation that could damage a relationship or “rock a boat”. We talked

to the CEO about three areas of trust: trusting his people, trusting the process and

trusting himself.

Perhaps there is also wisdom in holding both light and dark. In acknowledging this darkness, we let it emerge for it to pass.



39

Back to Table of Contents



Building relationships early on

To facilitate the honest discussion of issues, we arranged a half-day of interac-

k`m\�^Xd\j�Y\]fi\�k_\�nfibj_fg�f÷Z`Xccp�jkXik\[%�K_\�[\Yi`\Óe^�f]�k_\j\�^Xd\j�

related to the topics in the session. This helped to break the ice and build the con-

nections toward each other.

With these dynamics and cultural dimensions taken care of, the strong points of

view poured out and positive energy was easy to ignite in the team. As desired, we

accomplished all the tasks: values and leverage of the merger; strategy; organiza-

tional values; team norms; and 2013 priorities. In addition, the new relationships

Xe[�ZfeÓ[\eZ\�nXj�\jkXYc`j_\[%

Learning

Fe�i\Ô\Zk`fe#�n\�c\Xiek�X�cfk�XYflk�flij\cm\j�Xe[�k_\�gifZ\jj%�8k�X�g\ijfeXc�c\m\c#�X�

key learning for us (being Chinese) is undoing the years of conditioning to focus on

our weaknesses and wrong doings all the time!

Another learning is to turn disadvantage into advantage in using AI concepts to

conduct the AI process. Power distance is often a disadvantage in engaging peo-

ple, but we can leverage it to create a safe space by using the power of the organi-

zation’s leaders appropriately.

Lastly, knowing when to focus on the positive and take note of our doubts and con-

cerns is to strike a balance between the yinyang in the AI process. Perhaps there is

also wisdom in holding both light and dark. In acknowledging this darkness, we let

it emerge for it to pass. Over time, this alternation leads to change and progress.

In the organizational context, this means that there is a time for problem solving,

doubts and reservations to surface, and for negative emotions to be expressed.

When these negative viewpoints or energies are expressed, we can then reframe

them by asking about the learning or gifts. Giving space for negative viewpoints or

energies to surface gives balance to the AI process and also honours the realities

experienced by the participants.



91



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The Flame Centre - $0'&'1$* !2,'%3'.5'& · 2017. 11. 2. · Back Issues at International Journal of Appreciative Inquiry AI Practitioner Inside this issue Volume 15 Number 3 | ISBN