Management as a Liberal Art Research Institute

Anti-Asian Hate and Drucker’s Functioning Society

Karen E. Linkletter, Ph.D.

PUBLISHED:

March 30, 2021

Drucker’s entire body of work is based on the concept of a functioning society that allows individuals to have their own aspirations while still being part of a larger community. In Drucker’s language:

Social status and function of the individual is the equation of the relationship between the group and the individual member…It thus makes comprehensible and rational individual existence from the point of the group, and group existence from that of the individual.

Source: Shutterstock

The recent increase in anti-Asian speech and actions illustrates the dangers of discrimination and scapegoating, noted by Drucker in 1942:



Lack of social status and function, and absence of a functional relationship between society and individual are at the bottom of every persecution of minorities which either are without social status and function — that is, not integrated into society (like the Negro in America) — or are made the scapegoat for the lack of integration in society (like the Jew in Nazi Germany).


The pandemic has unleashed a barrage of anti-Asian hate speech and violence. The uncertainties surrounding the origins and nature of the novel coronavirus engendered fear and panic, fueled by racist rhetoric used by political leaders. As the Trump administration referred to the virus as the “China virus,” Kung Flu,” and “Wuhan Flu,” anti-Chinese posts and sentiments exploded; digital expressions of hate spilled over into actual acts of violence against Asians. The Center for the Study of Hate and Extremism found that anti-Asian American hate crimes reported to the police in 2020 increased by 149 percent over the number reported in 2019. This figure does not include those incidents that went unreported. Nor does it reflect more subtle forms of racism and discrimination. Kurt Bardella, a Korean American, discusses the implicit bias of white Americans asking Asian Americans the question, “Where are you from?” (https://www.latimes.com/opinion/story/2021-03-22/op-ed-the-question-every-asian-american-hates-where-are-you-from). This kind of “othering” of Asians has a very long history in the United States.


Initially, discrimination against Asians in America involved excluding Chinese and other Asians from becoming Americans. The Chinese Exclusion Act of 1882 created the first class of people forbidden to enter the country legally. In the 1800s, Chinese immigrants, primarily single men, came to the United States to escape unstable political conditions and for economic betterment. Drawn to the West by the Gold Rush of 1849, they were also the primary source of labor for building the nation’s network of railroads. Once railroad construction was completed in the 1870s, Chinese laborers fanned out to other regions of the country seeking work and white Americans viewed them as low-cost competitors. In 1882, Congress passed the Chinese Exclusion Act, which specifically prevented Chinese from entering the United States legally. The law was renewed in various forms until 1943. Because Chinese immigration had been so drastically limited for over a generation, this ethnic group was a true minority and stigmatized as unassimilated and un-American. Chinese American participation in the war effort after Pearl Harbor dramatically changed public sentiment, and the repeal of the Exclusion Act allowed limited Chinese immigration and some Chinese Americans to become naturalized citizens for the first time.


Other Asian ethnicities suffered discrimination as America began to develop its theories of scientific racism and eugenics. The pseudo-science of race theory dates back to the mid-1800s, when America was debating the issue of slavery. As immigration to the country increased in the late 1800s and early 1900s, scientific racism was similarly applied to various ethnic groups to evaluate their fitness for assimilation into American society. What began as a reaction to a specific ethnic group’s perceived economic threat grew into a full-blown racial argument of inferiority. More and more Asian ethnics were deemed as “racially unsuitable” for citizenship because of their sub-human status. The Supreme Court case of Takao Ozawa is a case in point. Ozawa was born in Japan, but emigrated to the United States, attended the University of California, and became a successful businessman with a family. In 1922, Ozawa pressed his case for citizenship, arguing that not only did he model American values, but his skin was whiter than that of most Europeans According to U.S. law at the time, “free white persons” and people of African descent could be citizens. Ozawa was making a racial argument for citizenship because, given the status of the law, he had no other choice. The Court ruled against Ozawa, citing race theory and noting that Ozawa was “clearly of a race which is not Caucasian.” This ruling set the stage for further legal wrangling over racial identity, and the eventual passage of the Immigration Act of 1924, which essentially banned all immigration from Asia. Asian ethnics were deemed racially unfit to become Americans. It was not until 1952 that Congress struck down the Asian exclusion acts, finally allowing most Asian ethnics to become eligible for United States citizenship.


Just 100 years ago, the majority of Americans viewed Asian ethnics with suspicion and fear. Some of this suspicion and fear was driven by economic factors, but the history of excluding Asians from not just the American character but the human family itself weighs heavily. Perennially viewed as “other,” even when living a model American life as Ozawa did, Asians faced a life apart from society, where no matter what, their existence was at best tolerated if not threatened. Peter Drucker warned of the dangers of having individuals without status and function. A functioning society requires individuals to have a place in the larger community where they have meaning and can achieve their own dreams and sense of purpose. If society does not provide this, and excludes a group of people, those people become outcasts or even more of a threat. In Drucker’s words:


The asocial, uprooted, unintegrated individual appears not only as irrational but as a danger; he is a disintegrating, a threatening, a mysteriously shadowy force. It is not coincidence that so many of the great myths — the Wandering Jew, Dr. Faustus, Don Juan — are myths of the individual who has lost or repudiated social function and status.


Yesterday’s Asian Americans, forced into enclaves by the necessity of economic survival and physical protection, not to mention cultural relevance, became stereotyped as “unintegrated” and “threatening.” The “coolie” laborer and the Japanese businessman could never become American because they had no social function or status (other than to represent a perceived inferior species).


Today’s Asian Americans may enjoy significantly more legal protections and representation in society, yet many still see them as “from somewhere” other than America. Suspicions and fears surrounding the COVID-19 outbreak have been projected onto the Asian community, with hate and discrimination now aided by social media and the explosion of white supremacy movements and their followers. Americans no longer explicitly embrace the pseudo-science of race theory, but the remnants of that thinking remain in the verbiage of “Kung Flu,” “Where are you from?”, and the persistent stereotype of Asian women as objects of illicit sexual pleasure. If we are to have a functional society that aligns with the ideals of Management as a Liberal Art, there is simply no room for this kind of thinking. Human beings are all part of the human family, and are all deserving of dignity, status, and function.

The Future of Knowledge Work: What Drucker can teach us

By Karen Linkletter Ph.D. • November 19, 2024
Interview with Karen Linkletter at the 16th Global Peter Drucker Forum 2024  Video Interview

The Specifics of Management of the Knowledge Worker

By Ryan Lee • November 7, 2024
Nowhere is management theory demanded more than in managing the knowledge worker, and yet nowhere is management theory more inadequate in addressing a field’s issues than in knowledge work. This is the point Peter Drucker posited in his work Management Challenges for the 21st Century (1991), and to resolve it he came up with six factors that determine the productivity of the management worker. Among these, his final point that management workers “must be treated as an ‘asset’ rather than a ‘cost’” by any given organization is an important concept1. While it only gradually emerged within management theory over the century, it is crucial for any employer and any government to understand and apply if they are to retain a competitive advantage going into the future. Historically, management theory has been about improving the output of the worker through banal efficiency: how to increase the production of steel per head, how to increase the production of cars per hour, how to minimize deficient products, etc. In all these considerations, the worker is a disposable resource. When he is hired, he is set to a particular task that is typically repetitive and thus easily taught, and when he is not needed because of shortcomings in his work, company difficulties, or automation, he is laid off. Referred to as “dumb oxen”, workers were seen in management theory as machines to have productivity squeezed out of. The shift from a majority manufacturing to service-based economy during the first half of the twentieth century changed this dynamic to some extent. The American postwar economic boom introduced the office worker as a common source of employment. This trend continued throughout the conglomerate era of the 1960s and was helped by the decline of the American manufacturing industry in the 1970s. Now in a stage dominated by service and knowledge work, the American economy must approach management differently. The aforementioned cost-asset shift is a demonstration of why this is so, as Drucker’s emphasis on the knowledge worker’s autonomy means that they wield control, not only within their job but over who they should work for as well. This in addition to the high-capital nature of knowledge workers means that the old management theory approach to labor as disposable will backfire catastrophically for any company that tries it with their knowledge workers. It is also important to remember the demographic trends of the United States, and more so the world, in considering why the cost-asset shift is vital. For all of human history until some fifty years ago, population was considered to be in tandem with economic power, given larger populations yielded larger labor forces and consumer markets. Economic growth was thus also correlated with population growth, demonstrated by the historic development of Europe and the United States and the more recent examples of the developing world. Consequently, the worldwide decline in fertility rates, and the decline in population numbers in some developed countries, signals economic decline for the future. In the labor market, smaller populations mean fewer jobs that produce for and service fewer people. Although the knowledge worker has grown in proportion to the total labor market, these demographic declines will affect knowledge workers as well, meaning employers will have a vested interest in retaining their high-capital labor. To enforce this, the cost-asset shift will have to come into play. The wants and needs of the knowledge worker pose a unique challenge in the field of management. Autonomy, for the first time, can be regarded as a significant factor affecting all other aspects of this labor base. What good does a large salary provide a knowledge worker if they don’t feel that they are welcome at an institution? How would they perceive that their work is not being directed towards productive pursuits at their corporation, especially given the brain work and dedication given to it? Of course, the fruits of one’s labor has been a contentious issue in management ever since compensation and workers’ rights became a universal constant with the Industrial Revolution, but this is augmented by the knowledge worker’s particular method of generating value. Given that Drucker poses their largest asset and source of value as their own mind, they will intrinsically have a special attachment to their work almost as their brainchild. Incentivizing the knowledge worker is also only one part of this picture. Per Drucker, the knowledge worker’s labor does not follow the linear relationship between quantity invested and returned. The elaborate nature of knowledge work makes it heavily dependent upon synergy: the right combination of talent can grow an organization by leaps and bounds, while virtually incompatible teams or partnerships can render all potential talent useless. And the human capital cost of the knowledge worker, both in their parents and the state educating them and in cost to their employers, is astronomical compared to all previous kinds of labor. In conclusion, the needs and wants of the knowledge worker must be met adequately, especially in the field of management. Management must almost undergo a revolution to adapt to this novel challenge, for the knowledge worker is the future of economic productivity in the developed world. Those employers that successfully accommodate the demands of this class of talent will eventually reign over those that do not accept that this is the direction economic productivity is headed.  References Drucker, P. F. (1991) Management Challenges for the 21st Century. Harper Business.

The Wisdom and Continuing Relevance of Peter Drucker

By Michael Cortrite Ph.D. • November 7, 2024
What is wisdom? The dictionary says it is knowledge of what is true and right coupled with just judgment as to action. Jennifer Rowley reports that it is the “ability to act critically or practically in a given situation. It is based on ethical judgment related to an individual's belief system.” (Rowley 2006 p. 255). So, wisdom seems to be about deciding on or doing an action based on moral or ethical belief in helping other people. This clearly describes Peter Drucker and his often prescient ideas For the 100 th anniversary of Peter Drucker’s birth, Harvard Business Review dedicated its November 2009 magazine to Drucker. In one of the articles about Drucker by Rosabeth Moss Kanter (2009 p. 1), What Would Peter Say? Kanter posits that, Heeding Peter Drucker's wisdom might have helped us avoid—and will help us solve numerous challenges, from restoring trust in business to tackling climate change. He issued early warnings about excessive executive pay, the auto industry’s failure to adapt and innovate, competitive threats from emerging markets, and the perils of neglecting nonprofit organizations and other agents of societal reform. Meynhardt (2010) calls Drucker a towering figure in Twentieth Century management. He says no other writer has had such an impact. He is well-known to practitioners and scholars for his practical wisdom and common sense approach to management as a liberal art. Drucker believed that there is no how-to solution for management practice and education. Doing more of “this” and less of “that” and vice versa is not how Drucker suggests managers do their work. Rather, Drucker relies more on morality and the virtue of practical wisdom to solve problems related to organizations. The virtue that Drucker talks about cannot be taught. It must be experienced and self-developed over time. A good example of this is Drucker’s Management by Objectives (MBO). Drucker does not give technical advice on how to initiate MBO. Rather he wisdomizes his moral convictions that integrating personal needs for autonomy with the quest of submitting one’s efforts to a higher principle (helping people) ensures performance by converting objective needs into personal goals. (Meynhardt, 2010). Peter Drucker published thirty-eight articles in the Harvard Business Review (HBR) and seven times won the McKinsey Award presented annually to the author of the best article published during the previous year in HBR. No other person has won as many McKinsey awards as Drucker The former editor-in-chief of Harvard Business Review, Thomas A. Stewart, quotes Peter Drucker; “The few of us who talked of management forty years ago were considered more or less deranged.” Stewart says that this was essentially correct. Harvard Business Review's very mission is to improve management practice. Stewart says this mission is inconceivable without Drucker’s work. Drucker’s work in management planted ideas that are as fruitful today as they ever were. Stewart posits that each year, managers discover extraordinary and immediate relevance in articles and books that were written before they were born or even before their parents were born. Stewart (2016) tries to answer the questions: Why does Drucker’s work endure? and Why is Drucker still relevant? First, was Drucker’s talent for asking the right questions. He had an instinct for being able to not let the urgent drive out the important, for seeing the trees, not just the forest. This allowed him to calmly ask pertinent questions that encouraged clients to find the proper course to take. Secondly, Drucker was able to see whole organizations. Instead of focusing on small particular problems. Ducker had the ability to find the overarching problem as well. Stewart uses Drucker’s 1994 HBR article, The Theory of the Business to make this point. Many people were trying to analyze the problems of IBM and General Motors by looking for root causes and trying to fix the blame. Drucker, on the other hand, argued correctly that the theories and assumptions on which they had managed successfully for many years were outdated. This article is as relevant today as it was in 1994 because Drucker took the “big picture view.” And no one else has ever been so skillful at describing it. Thirdly, starting in 1934, Drucker spent two years at General Motors with the legendary Alfred P. Sloan, immersed in the workings of the automaker and learning the business from within. This allowed him to talk with authority, but he has always stayed “street smart and wise.” This mentoring helped give Drucker the gift of being able to reason inductively and deductively. He could infer a new principle or a theory from a set of data or being confronted with a particular problem; he could find the right principle to apply to solve it. Drucker’s first article published in HBR, Management Must Manage, challenged managers to learn their profession not in terms of prerogatives but in terms of their responsibilities, to assume the burden of leadership rather than the mantle of privilege. Many in the management/leadership field probably found Drucker to be “deranged,” but in 2024, this is important advice for leader (Stewart 2006). Just a few more of Drucker’s ideas that seemed well outside the mainstream when he proposed them but are standard practice today include: Managing Oneself, Privatization, Decentralization, Knowledge Workers, Management by Objectives, Charismatic Leadership Being Overrated, CEO Outsize Pay Packages, and Enthusiasm of the Work of the Salvation Army (Rees, 2014). Clearly, Drucker remains relevant! References: Kanter, R. 2009. What would Peter say? Harvard Business Review. November, 2009. Meynhardt, T. 2010. The practical wisdom of Peter Drucker: Roots in the Christian tradition. Journal of Management Development Vol. 29. No. 7/8. Rees, M. 2014 The wisdom of Peter Drucker. Wall Street Journal. Dec. 12, 2014. Rowley, J. 2006. Where is the knowledge that we have lost in knowledge? Journal of Documentation. Vol. 62, Iss. 2. 251-270. Stewart, T. 2006. Classic Drucker. Editor Thomas A. Stewart. Harvard Business School Publishing Corporation.
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