Transcript EDUC 6105 Final Project Show

EDUC 6105 Organizations, Innovation, and Change
Instructional Design and Technology
Multimedia Project
August 19, 2011
Synthea Freeman
Researching
Organizational
Change Part I
Highlights of
Observations and
Analyses
LEADERSHIP
STRUCTURE
Daisaku Ikeda: An Iconographic Image of Transformational Leadership
Dr. Daisaku Ikeda , president and founder of Soka Gakkai International is recognized as a world leader
in the quest for Peace.
Researching
Organizational
Change Part I
Highlights of
Observations and
Analyses
LEADERSHIP
STRUCTURE
Daisaku Ikeda: An Iconographic Image of Transformational Leadership
Dr. Daisaku Ikeda , president and founder of Soka Gakkai International is recognized as a world leader
in the quest for Peace.
SGI is the organizational structure supporting a lay Buddhist movement based on Dr. Ikeda’s modern
interpretation of Nichiren Buddhism.
Researching
Organizational
Change Part I
Highlights of
Observations and
Analyses
LEADERSHIP
STRUCTURE
Daisaku Ikeda: An Iconographic Image of Transformational Leadership
Dr. Daisaku Ikeda , president and founder of Soka Gakkai International is recognized as a world leader
in the quest for Peace.
SGI is the organizational structure supporting a lay Buddhist movement based on Dr. Ikeda’s modern
interpretation of Nichiren Buddhism.
Dr. Ikeda has received over 300 honorary doctorates and professorships, attesting to the depth and
breadth of his vision and capacity for Intellectual Stimulation.
Researching
Organizational
Change Part I
Highlights of
Observations and
Analyses
LEADERSHIP
STRUCTURE
Daisaku Ikeda, An Iconographic Image of Transformational Leadership,
Dr. Daisaku Ikeda , president and founder of Soka Gakkai International is recognized as a world leader
in the quest for Peace.
SGI is the organizational structure supporting a lay Buddhist movement based on Dr. Ikeda’s modern
interpretation of Nichiren Buddhism.
Dr. Ikeda has received over 300 honorary doctorates and professorships, attesting to the depth and
breadth of his vision and capacity for Intellectual Stimulation.
Dr. Ikeda’s Idealized Influence arouses many followers and generates strong emotions and
identification with their leader.
Researching
Organizational
Change Part I
Highlights of
Observations and
Analyses
LEADERSHIP
STRUCTURE
Daisaku Ikeda, An Iconographic Image of Transformational Leadership,
Dr. Daisaku Ikeda , president and founder of Soka Gakkai International is recognized as a world leader
in the quest for Peace.
SGI is the organizational structure supporting a lay Buddhist movement based on Dr. Ikeda’s modern
interpretation of Nichiren Buddhism.
Dr. Ikeda has received over 300 honorary doctorates and professorships, attesting to the depth and
breadth of his vision and capacity for Intellectual Stimulation.
Dr. Ikeda’s Idealized Influence arouses many followers and generates strong emotions and
identification with their leader.
By providing daily inspiration, Dr. Ikeda has shown Individualized Consideration; and by providing
Inspirational Motivation, Dr. Ikeda has motivated millions of people around the world to take action to
implement change in their individual lives.
A Brief History of the Leadership of Soka Gakkai
A Brief History of the Leadership of Soka Gakkai
The first incarnation of Soka Gakkai occurred in Japan in 1930 by Tsunesaburo Makiguchi (1871-1944), an author and educator.
Soka Kyoiku Gakkai was a lay organization dedicated to humanistic education reform, that also embodied the religious teachings
of Nichiren Shoshu Buddhism. Makiguchi and his close associate Josei Toda (1900-1958) refused to participate in Shinto rituals
and worship, and they were arrested as “thought criminals.” Makiguchi died in prison in 1944. After the war and his release from
prison. Toda re-formed Soka Kyoiku Gakkai into Soka Gakkai or "Value-Creating Society" and shifted the focus from education
reform to the promotion of Nichiren Shoshu Buddhism.
A Brief History of the Leadership of Soka Gakkai
The first incarnation of Soka Gakkai occurred in Japan in 1930 by Tsunesaburo Makiguchi (1871-1944), an author and educator.
Soka Kyoiku Gakkai was a lay organization dedicated to humanistic education reform, that also embodied the religious teachings
of Nichiren Shoshu Buddhism. Makiguchi and his close associate Josei Toda (1900-1958) refused to participate in Shinto rituals
and worship, and they were arrested as “thought criminals.” Makiguchi died in prison in 1944. After the war and his release from
prison. Toda re-formed Soka Kyoiku Gakkai into Soka Gakkai or "Value-Creating Society" and shifted the focus from education
reform to the promotion of Nichiren Shoshu Buddhism.
Soka Gakkai was not organized by Nichiren Shoshu, but after World War II Soka Gakkai and Nichiren Shoshu developed a
mutually beneficial alliance. On May 3, 1960, Daisaku Ikeda became the third president. Ikeda has founded a number of
educational and cultural institutions that seek to foster the values of peace, culture and education. Over time, tensions grew
between SGI President Ikeda and the Nichiren Shoshu priesthood over questions of doctrine and leadership. In 1991 Nichiren
Shoshu formally renounced SGI and excommunicated Ikeda.
A Brief History of the Leadership of Soka Gakkai
The first incarnation of Soka Gakkai occurred in Japan in 1930 by Tsunesaburo Makiguchi (1871-1944), an author and educator.
Soka Kyoiku Gakkai was a lay organization dedicated to humanistic education reform, that also embodied the religious teachings
of Nichiren Shoshu Buddhism. Makiguchi and his close associate Josei Toda (1900-1958) refused to participate in Shinto rituals
and worship, and they were arrested as “thought criminals.” Makiguchi died in prison in 1944. After the war and his release from
prison. Toda re-formed Soka Kyoiku Gakkai into Soka Gakkai or "Value-Creating Society" and shifted the focus from education
reform to the promotion of Nichiren Shoshu Buddhism.
Soka Gakkai was not organized by Nichiren Shoshu, but after World War II Soka Gakkai and Nichiren Shoshu developed a
mutually beneficial alliance. On May 3, 1960, Daisaku Ikeda became the third president. Ikeda has founded a number of
educational and cultural institutions that seek to foster the values of peace, culture and education. Over time, tensions grew
between SGI President Ikeda and the Nichiren Shoshu priesthood over questions of doctrine and leadership. In 1991 Nichiren
Shoshu formally renounced SGI and excommunicated Ikeda.
News of the schism spread rapidly through the SGI membership. A majority of American members remained with SGI, as they
had had little direct contact with the priesthood. SGI-USA had always been run by lay persons... that did not change. Since the
break with the priesthood SGI-USA , leadership has become more democratic and less hierarchical.
A Significant Historical
Event
in SGI-USA History:
The Temple Issue
Schism with the Nichiren Shōshū Priesthood:
An Organization Fighting for Survival
A Significant Historical
Event
in SGI-USA History:
The Temple Issue
Schism with the Nichiren Shōshū Priesthood:
An Organization Fighting for Survival
The schism with the Nichiren
Priesthood, was a unique event in
the organization’s history, that has
both influenced the growth of the
structure and culture of the
organization; as well as determined
the organization’s approach to
change management for the last
twenty years. The internal and
external environmental pressures for
change generated in the wake of the
1991 schism led to a new path for S
G I that eventually enabled a global
network of faith practitioners.
A Significant Historical
Event
in SGI-USA History:
The Temple Issue
Schism with the Nichiren Shōshū Priesthood:
An Organization Fighting for Survival
The schism with the Nichiren
Priesthood, was a unique event in
the organization’s history, that has
both influenced the growth of the
structure and culture of the
organization; as well as determined
the organization’s approach to
change management for the last
twenty years. The internal and
external environmental pressures for
change generated in the wake of the
1991 schism led to a new path for S
G I that eventually enabled a global
network of faith practitioners.
On April 5, 1998, High Priest
Nikken revealed his plans to
transfer the Dai-Gohonzon from the
Grand Main Temple, Sho Hondo;
and to destroy the symbolic
connection of SGI members to the
temple. The Sho Hondo is a
monumental masterpiece of
modern religious architecture.
Completed in 1972, Its construction
was supported by approximately 8
million Soka Gakki members in
Japan and overseas.
Despite strong protests from SGI
members, as well as from
architectural and academic
communities around the world, the
once-majestic structure was
completely leveled, by the end of
1998.
A Significant Historical
Event
in SGI-USA History:
The Temple Issue
Schism with the Nichiren Shōshū Priesthood:
An Organization Fighting for Survival
The schism with the Nichiren
Priesthood, was a unique event in
the organization’s history, that has
both influenced the growth of the
structure and culture of the
organization; as well as determined
the organization’s approach to
change management for the last
twenty years. The internal and
external environmental pressures for
change generated in the wake of the
1991 schism led to a new path for S
G I that eventually enabled a global
network of faith practitioners.
On April 5, 1998, High Priest
Nikken revealed his plans to
transfer the Dai-Gohonzon from the
Grand Main Temple, Sho Hondo;
and to destroy the symbolic
connection of S G I members to the
temple. The Sho Hondo is a
monumental masterpiece of
modern religious architecture.
Completed in 1972, Its construction
was supported by approximately 8
million Soka Gakki members in
Japan and overseas.
SGI leadership had to implement
organizational change initiatives to retain
its integrity, convince its followers that it
was the one and only true upholder of
Nichiren’s teachings, and prove that it
continued to be a viable and legitimate
religion.
Despite strong protests from S G I
members, as well as from
architectural and academic
communities around the world, the
once-majestic structure was
completely leveled, by the end of
1998.
A Significant
Historical Event
in SGI-USA
History:
Birth of an
American Buddhist
Culture
Birth of an American Buddhist Culture
A Significant
Historical Event
in SGI-USA
History:
Birth of an
American Buddhist
Culture
Birth of an American Buddhist Culture
One of Ikeda's first initiatives after assuming presidency was to plan a trip to the USA in order to encourage the
handful of Soka Gakkai members that lived here, mostly war brides who had emigrated with their American
husbands. In October 1960, five months after his inauguration, Ikeda departed for the United States, Canada
and Brazil. Ikeda's ability to inspire the few individuals he met proved a powerful impetus to the expansion of
the Buddhist movement here in America.
A Significant
Historical Event
in SGI-USA
History:
Birth of an
American Buddhist
Culture
Birth of an American Buddhist Culture
One of Ikeda's first initiatives after assuming presidency was to plan a trip to the USA in order to encourage the
handful of Soka Gakkai members that lived here, mostly war brides who had emigrated with their American
husbands. In October 1960, five months after his inauguration, Ikeda departed for the United States, Canada
and Brazil. Ikeda's ability to inspire the few individuals he met proved a powerful impetus to the expansion of
the Buddhist movement here in America.
Getting beyond the “Temple Issue” necessitated the establishment of a clear, and separate identity. This led to
efforts to discredit the temple and the priesthood using inflammatory rhetoric and negative personal attacks.
This negativity led many American members to oppose the changes in varying degrees and methods. Some
became vocal in their criticisms and prepared proposals to present to national leaders to instigate change, and
some may have started practicing independently or joined other
A Significant
Historical Event
in SGI-USA
History:
Birth of an
American Buddhist
Culture
Birth of an American Buddhist Culture
One of Ikeda's first initiatives after assuming presidency was to plan a trip to the USA in order to encourage the
handful of Soka Gakkai members that lived here, mostly war brides who had emigrated with their American
husbands. In October 1960, five months after his inauguration, Ikeda departed for the United States, Canada
and Brazil. Ikeda's ability to inspire the few individuals he met proved a powerful impetus to the expansion of
the Buddhist movement here in America.
Getting beyond the “Temple Issue” necessitated the establishment of a clear, and separate identity. This led to
efforts to discredit the temple and the priesthood using inflammatory rhetoric and negative personal attacks.
This negativity led many American members to oppose the changes in varying degrees and methods. Some
became vocal in their criticisms and prepared proposals to present to national leaders to instigate change, and
some may have started practicing independently or joined other
Many others began to envision changes the organization could make to become more effective in responding to
the needs of American Buddhists. From a global perspective, Nichiren Buddhism has always been
characterized by standing up against authoritarianism, persecution, and intolerance—ideals very much in line
with American ideals of democracy and individual freedom. It was during this critical period in the years
following the Nichiren Shoshu schism that true visionaries and “Bodhisattvas of the Earth” here in America,
sought to nurture the culture of these ideals in the American organization through their Buddhist practice and
grow the organization from the grassroots, community level.
Researching Organizational Change
Part I
Highlights of Observations and Analyses
SGI-USA Organizational History The Soka Gakkai International
(SGI), is the global organization of a lay Buddhist movement rooted in the teachings of a 700-year-old
tradition founded by Nichiren Daishonin. Daishonin taught devotion to the Lotus Sutra as the exclusive
means to attain enlightenment, and the chanting of “Nam-Myōhō-Renge-Kyō” as the essential practice of
the teaching.
SGI-USA Organizational Culture Emphasizes individual
empowerment and social engagement to advance peace, culture, and education. There is a strong
ethos of responsibility for global and social issues among SGI members. Cultural artifacts and practices
include the daily practice of chanting to the Gohonzon (the fundamental object of devotion in Nichiren
Buddhism). The Gohonzon is an inscribed scroll depicted in Chinese and Sanskrit characters that
represent the enlightened life of each individual and embodies the protective functions of the Universe.
SGI-USA Organizational Description SGI-USA is the
American branch of the global network of lay Nichiren Buddhist faith practitioners who believe that we
can change the destiny of the world by bringing positive change into the lives of individuals. SGI-USA is
a non-profit religious organization that exists to further a stated cause and win converts to a religious
ideology . The organization’s stated objective is the development of the potential for hope, courage and
altruistic action in its members.
Researching Organizational
Change Part I
Highlights of Observations and Analyses
SGI-USA Organizational Structure
•The SGI-USA Organizational Structure consists of nine organizational levels—unit, group, district, chapter,
area, region, zone, territory and national.
•The national organization is made up of three geographically defined territories: West, Central, and East
territories.
•Each Territory is divided into zones, regions, areas, chapters and districts. The core activity for all SGIUSA members is the neighborhood discussion meeting.
•SGI-USA appears to have a strict hierarchical organization with a clear chain of command, and a stratified
system of levels of activity
•All but the lowest levels are appointed from above
•SGI-USA may appear to be hierarchical, but it is not authoritarian.
•Dr. Ikeda’s application of two principles of Eastern philosophy serves as dual pillars of support for the
organization’s success: The Principle of Mentor and Disciple, and the Principle of Dialogue
Researching Organizational
Change Part I
Highlights of Observations and Analyses
SGI-USA Organizational Structure:
The Principle of Mentor and Disciple
The organization’s emphasis is on guidance and mentoring which results in a systematic
and structural dissemination of values throughout the organization.
The Mentor/Disciple relationship establishes Daisaku Ikeda as the mentor to each and all
of the organization’s members. As disciples, members look to him for vision, inspiration
and leadership.
The Mentor/Disciple relationship also designates all members as equals and completely
alters the power relationship between organizational leaders and members.
Subsequently, authority is reinforced in subtle and continuous ways. In SGI-USA people
are not told what to do-- they are offered encouragement and advice
Leadership Actions in Planning and
Implementing Organizational Change
SGI-USA Organizational Structure: The Principle of Dialogue
The Principle of Dialogue is used to manage conflict and resistance to change.
Dialogue provides the forum for the interchange of different perspectives within the context of
implementing change.
Dialogue was used in all planning and analysis before the change is implemented
Dialogue was designed to handle any anticipated opposition to the change effort
Dialogue provided leaders, change agents, and organizational members with the opportunity to
provide feedback.
Dialogue was the driving impetus for change from the bottom up, as opposed to the top down
model of most organizations
Dr. Ikeda’s planning and transformational leadership styles were necessary and essential
components of a fully integrated change process; and their successful application highlights the
influence of his leadership style on the ultimate success of the change.
Undertaking a Change Process
The SGI-USA 2007 Restructuring and Re-visioning Initiative
The change process implemented a new organizational structure consisting of three
large territories--East, Central and West to regionalize the coordination of
activities.
The three territories will have autonomous organizations
The changes were made to accommodate a growing membership…to provide for
more direct, localized assistance in helping volunteer leaders support their districts,
and to provide better member care and support.
This initiative was rolled out to the organization through internal communications
channels and various other media outlets
Researching Change in an OrganizationPart II:
Overcoming Resistance and
Institutionalizing Change
Leadership Strategies for Overcoming Resistance and Sustaining Change
It is important to assess whether or not a resister has sound business reasons for opposing the change,
as resisters who understand the business well can shed valuable insights about how proposed changes
might be modified to increase the odds for success.
By drawing on another Eastern philosophy, the Middle Way, resistance is transformed into an
acceptance that the external force is there, and then it leads us to find a way to hold our intention
and accommodate it (Gullickson, 2009).
Accommodation was essentially the strategy that change leaders used to overcome the resistance; as
accommodation has been the reason that Buddhism has been able to adapt itself to so many diverse
cultures around the world.
Researching Change in an OrganizationPart II:
Overcoming Resistance and
Institutionalizing Change
Evaluation of Overall Success in Implementing a Change Initiative
In evaluating the overall effectiveness of the change process, the research associate concluded that the
structural and cultural make-up of SGI-USA readily facilitates institutionalization of organizational change.
Dialogue was successfully employed as a method of communication throughout this change process.
This change process was reflective of the method of systematic diffusion of other innovation or changes in
the organization.
The research associate evaluated the overall effectiveness of the leaders and other change agents in
guiding the organization through this change process as exceptional.
The research associate observed that the structure and the culture of the organization were co-reinforcing
forces that mutually influenced organizational communication and change, and that no other
organizational planning or change models could have achieved similar results.
Based upon the information gleaned from the course resources, outside research, and personal interview,
the overall effectiveness of the change process as described in the literature of SGI-USA is rated as
Excellent!
Research Resources List
Dawson, Lorne, 2001. “The Cultural Significance of New Religious Movements: The Case of
Sōka Gakkai.” Sociology of Religion, 62(3), pp. 337-364.
Faith in Revolution. 2009. "Interview with President Ikeda." In Tricycle: The Buddhist Review,
1/21, 2009 [Online] http://www.tricycle.com/interview/faith-revolution?page=0,0.
THE RE-INVENTION OF NICHIREN IN AN ERA OF GLOBALIZATION / 43
Hurst, Jane, 1992. Nichiren Shōshū Buddhism and the Sōka Gakkai in America. The Ethos of a New
Religious Movement. New York: Garland Publishing.
Ikeda, Daisaku, Katsuji Saito and Masaaki Morinaka. 2003. The World of Nichiren Daishonin’s
Writings. A Discussion on Humanistic Religion. Volume One. Malaysia: Sōka Gakkai, Malaysia.
Ikeda, Daisaku, 1976. The Human Revolution, Vol. 3. Tokyo: Sōka Gakkai.
Kiyoaki, Murata, 1969. Japan’s New Buddhism. New York & Tokyo: Walker/Weatherhill.
Lee, Edwin, 1975. “Nichiren and Nationalism: The Religious Patriotism of Tanaka Chigaku.” In
Monumenta Nippponica, xxx, 1 spring, pp. 19-35.
Metraux, Daniel, 2001. The International Expansion of a Modern Buddhist Movement: the Sōka Gakkai
in Southeast Asia and Australia. Lanham, MD: University Press of America.
_______ , 1986. “The Sōka Gakkai’s Search for the Realization of the World of Rissho Ankoku.”
Japanese Journal of Religious Studies, 13(1), pp. 32-61.
Research Resources List (cont.)
Seager, Richard Hughes, 2006. Encountering the Dharma. Daisaku Ikeda, Sōka Gakkai, and the
Globalization of Buddhist Humanism. Berkeley: University of California Press.
Sōka Gakkai, N.D. “Sōka Gakkai Controversies Explored: Sōka Gakkai-Nichiren Shōshū Split.”
[Online] http://Sōkaissues.info/home/split.html. [Accessed April 2010].
Smith, Jonathan, 1982. Imagining Religion. From Babylon to Jonestown. Chicago: University of
Chicago Press.
Stone, Jacqueline, 1999. “Seeking Enlightenment in the Last Age: Mappō Thought in Kamakura
Buddhism.” Eastern Buddhist, 18(1) spring, pp. 35-64.
Stone, Jacqueline, 1994. “Rebuking the enemies of the lotus: Nichiren Exclusivism in Historical
Perspective.” Japanese Journal of Religious Studies 21(2-3), pp. 231-259.
Stone, Jacqueline, 2003. “‘By Imperial Edict and Shogunal Decree’: Politics and the Issue of the
Ordination Platform in Modern Lay Nichiren Buddhism.” In Steven Heine and Charles Prebish,
eds. Buddhism in the Modern World: Adaptation of an Ancient Tradition. New York: Oxford
University Press, pp. 193-220.
World Tribune Press, 2000. Chapter 16, The Untold History of the Fuji School, the True Story of
Nichiren Shoshu, SGI-USA Study Department.
Yampolsky, Philip B., ed, Burton Watson, trans. 1990. Nichiren, Selected Writings of Nichiren. New
York: CUP.