4.Stanford Business School
Question #1: Tell us about those influences that have significantly shaped who you are today.
Essay #1:
I am a descendant of a long line of Quaker business people. My family, the Xs, have been Quaker since 1630. The common punch line about this group, at gathering of Friends, is that Quaker business people set out to do good and ended up doing very well. I am just beginning to emerge as a Quaker in business.
Relating to background about my Quaker heritage should help to illustrate how values of the Religious Society of Friends (the official name of “Quakers”) have shaped my sense of who I am. Quakers have particular ethics that I try to develop in myself and live out. Quakers believe that there is a god in every person-they often call it the “inner Light”-and that all people, regardless of rank and position, should be treated with dignity and integrity. This vision has helped me to see the potential in other people, even those who may be difficult to work with. It has also helped me to relate comfortably to people of every rank; in my current job, I enjoy friendships with everyone from secretaries to the confidence, especially in those situations where intuition must complement facts and objective measures in making decisions.
This faith in Inner Light has many other implications, of course, but two of the most important ones involve how group decisions should be made, and the equality of women.
As a way of doing business, Quakers believe in consensus decision-making; in fact, they don’t believe in hiring or paying ministers. All administration for Quakers Meeting is done by voluntary committees. From participating in consensus decision-making, I have learned to work with diverse groups of people, to negotiate between individual agendas, and to build effective teamwork between people. Consensus decision-making gives everyone a chance to contribute, and helps all members of the group to understand and articulate both the problem and the solution.
Because of the Quaker belief that all people possess an Inner Light, they have traditionally believed in the full equality of men and women. In fact Quakers held separate business meetings for men and women until about 50 years ago, because it was felt that other wise women would be overshadowed by the men. This separation allowed Quaker women to develop leadership skills in speaking and administration. Strong Quaker women like Lucretia Mott, a leader in the movement to abolish slavery, and Elizabeth Cady Stanton, a leader among the suffragettes, were products of this culture.
Several other characteristic Quaker beliefs are placing a high value on simplicity, and on speaking and living the truth. For example, Quakers refuse to swear to anything, even at a trial or for a marriage license, because it implies that at other times one might not tell the truth. Being practical and “grounded” are Quaker values that discourage otherworldly or naïve thinking. As a general rule, Quakers don’t proselytize or even talk very much about their religion. They believe that their lives should speak of their convictions.
Quaker values can interact with business priorities in many ways, mostly positive, but some potentially negative as well. For example, because Quakers didn’t limit their business contacts to the highest social echelon, they found opportunities for more customers and a wider circle of business associates. As Quaker women developed leadership skills, their ingenuity contributed to the success of Quaker businesses. Quaker businesses put a high value on providing products that truly add value for consumers, rather than devising ways to trick them into buying something. In the days before Consumer Reports, people saw many advantages to doing business with Quakers, because it was widely known that they wouldn’t cheat you. Since Quakers were known to try to seek the truth regardless of the cost to themselves or whether the news was welcome, their word was trusted. Of course, being honest didn’t prevent Quakers from being shrewd business people.
But although Quakers tend to be highly ethical, they can also be somewhat naïve. Consensus decision-making can be far too slow and unwieldy for some decisions, and it runs a risk that people will feel coerced by the groups into settling for less than they want. Rather than making everyone responsible, it can end up making no one responsible. Even people with an Inner Light can behave badly. “Speaking truth to power,” to use the common catch-phrase for Quakers, can either increase long-run credibility or can be a cover for venting harsh feelings at inappropriate times.
My mother has told me that she married my father partially because he had been raised Quaker and was comfortable with strong, independent women. During my senior year at college, I was disheartened to find that many men of my own age found me intimidating. It was also a time when my mother was diagnosed with serious and potentially life-threatening breast cancer. Now I’m happily married, and my mother has at least survived the chemotherapy, but I still keep and reread a letter I received from my father that year about the strong women in my family. Here’s an excerpt.
“Let’s start with this generalization: highly articulate, handsome, intelligent women are not terribly rare. No doubt you yourself have many friends that would easily fit such categorization. But if you add two further adjectival phrases, then such women are rare indeed. Namely, passionate commitment and courageous. (I’m willing to concede that these may even be redundant…they, in your case, certainly go together). Obviously these same characteristics are very rare in men too.
“The problem arises primarily for women. These characteristics scare the bejabbers out of others…they may be admired by some, vilified by others, and wholly misunderstood by the majority. But even those that admire them generally want to do it at a safe distance. Let’s face it-sparks are given off by such people. The prudent man usually decides that the warmth and excitement isn’t worth the high risk of being consumed in a conflagration set off by so many sparks.
“You are the fourth in line of such women”.
I am enclosing a photocopy of this letter with application (Attachment I) because it illuminates the way Quakers like my father can support and encourage women in leadership. Also, it provides some insight into my family.
Another important influence is my new husband, Timothy. We were married July 6 of this year. Tim is the managing editor of the Journal of Economic Perspectives, which is based at Stanford. My husband’s background in economics informs and counterbalances my perspectives. My career has forced me to balance the idealistic qualities of Quakerism with real-life experience, where the rubber meets the road. My first job out of college was as editor and then executive director for a nonprofit foundation called Fellowship in Prayer (FIP), whose purpose was to “encourage the practice of prayer or meditation among people of all faiths.” This nonprofit was a rare one; it actually had an endowment that grew from $ 2.7 million to $ 3.5 million during my three-year tenure. My job was to organize the programs and facilities from complete chaos to something more effective and methodical. I managed the budgets so that operating expenditures came only from the interest on the endowment, not from the capital. I also learned some lessons that went well beyond business. I was sexually harassed by two members of the Board of Trustees, and had to face the problem of other Board members stealing from the endowment.
Perhaps my biggest lesson from Fellowship in Prayer was that systems-the way information is transferred, decisions are made and reporting relationships defined-largely determined the effectiveness of the organization. When I started working there, the organization had no functioning systems in place, and no objectives or strategies beyond the general mission statement quoted a moment ago. I had previously looked on things like standard operating procedures and methods of reporting and accountability as necessary evils. But I found that its’ not nearly enough to have an operating budget and some staff. An organization also needs some definite goals, strategies for achieving them, and ways of measuring success. While working at FIP, I came to understand that structure is enabling: without it, people spend too much time wondering what they are supposed to be doing or reinventing the wheel. Now I appreciate the need to organize structures, and the significance when such systems work well.
My position as executive director at FIP forced me to learn a wide range of business skills and responsibilities. I wrote the annual budget and the annual report and oversaw expenditures. I bought a $ 300,000 property for headquarters of the foundation (previously, it had rented space), arranged for $ 20,000 of structural repairs and another $ 20,000 for redecorating and furnishing, and moved the office. I edited the bimonthly magazine for nine months, until I became executive director. I supervised other staff. I tried to create a counterbalance to the power of the Board of Trustees, some of whom had been stealing from the foundation, by recruiting a lawyer with financial expertise to the Board. I also formed an advisory board composed of Christians, Jews, Baha is, Buddhists, a Mohawk Chief, and others to improve the programs and create a balance of power with the Board of Trustees. Also, this group helped in generating ideas for programs, like lectures and retreats.
I also worked on developing my own speaking and writing skills; I gave lectures, workshops, and retreats myself. I have continued to pursue my interest in designing programs and giving talks that help people deepen their spirituality and fulfill their potential. During the past few years, for example, I have led retreats at the Quaker Center in Ben Lomond, California, and for Faith at Work, a national ecumenical group with which I continue to do volunteer work. With my application, I have enclosed some flyers publicizing these retreats (attachment II). I wrote the ones for Quaker Center.
|