My mom recently referred me to this article written by Diane L. Coutu for the Harvard Business Review. It talks about resiliency, a trait I think is overtly important at all times, but particularly in this day and age. I've recently turned 25, along with some of my other friends, and it amazes me how worried we all are about life. And we are only in our mid-20's! Coutu identifies 3 characteristics in her article that seem to be consistent in resilient people: they accept reality, they believe life is meaningful and they are able to improvise. Maybe my fellow 1/4-life-crisis-friends and I can develop these characteristics and sleep a little sounder a night knowing that no matter what tomorrow brings, we're prepared to face it!
It's about 9 pages long so I've selected certain parts of it that I found particularly intriguing and have attached them below. Enjoy!
"Why do some people suffer real hardships and not falter? We've all seen (it) happen: One person cannot seem to get the confidence back after a layoff; another, persistently depressed, takes a few years off from life after her divorce. The question we would all like answered is, Why? What exactly is that quality of resilience that carries people through life?
It's a question that has fascinated me ever since I first learned of the Holocaust survivors in elementary school. In college, and later in my studies as an affiliate scholar at the Boston Psychoanalytic Society and Institute, I returned to the subject. For the past several months, however, I have looked on it with a new urgency, for it seems to me that the terrorism, war, and recession of recent months have made understanding resilience more important than ever. I have considered both the nature of individual resilience and what makes some organizations as a whole more resilient than others. Why do some people and some companies buckle under pressure? And what makes others bend and ultimately bounce back.
Most of the resilience theories I encountered in my research make good common sense. But I also observed that almost all the theories overlap in three ways. Resilient people, they posit, possess three characteristics: a staunch acceptance of reality; a deep belief, often buttressed by strongly held values, that life is meaningful; and an uncanny ability to improvise. You can bounce back from hardship with just one or two of these qualities, but you will only be truly resilient with all three. These three characteristics hold true for resilient organizations as well. Let's take a look at each of them in turn.
Facing Down Reality
A common belief about resilience is that it stems from an optimistic nature. That's true but only as long as such optimism doesn't distort your sense of reality. In extremely adverse situations, rose-colored thinking can actually spell disaster.
Perhaps you're asking yourself, "Do I truly understand--and accept-- the reality of my situation? Does my organization?" Those are good questions, particularly because research suggests most people slip into denial as a coping mechanism. Facing reality, really facing it, is grueling work. Indeed, it can be unpleasant and often emotionally wrenching. Consider the following story of organizational resilience, and see what it means to confront reality.
Prior to September 11, 2001, Morgan Stanley, the famous investment bank, was the largest tenant in the World Trade Center. The company had some 2,700 employees working in the south tower on 22 floors between the 43rd and the 74th. On that horrible day, the first plane hit the north tower at 8:46 AM, and Morgan Stanley started evacuating just one minute later, at 8:47 AM. When the second plane crashed into the south tower 15 minutes after that, Morgan Stanley's offices were largely empty. All told, the company lost only seven employees despite receiving an almost direct hit.
Of course, the organization was just plain lucky to be in the second tower. Cantor Fitzgerald, whose offices were hit in the first attack, couldn't have done anything to save its employees. Still, it was Morgan Stanley's hard-nosed realism that enabled the company to benefit from its luck. Soon after the 1993 attack on the World Trade Center, senior management recognized that working in such a symbolic center of U.S. commercial power made the company vulnerable to attention from terrorists and possible attack.
With this grim realization, Morgan Stanley launched a program of preparedness at the micro level. Few companies take their fire drills seriously. Not so Morgan Stanley, whose VP of security for the Individual Investor Group, Rick Rescorla, brought a military discipline to the job. Rescorla, himself a highly resilient, decorated Vietnam vet, made sure that people were fully drilled about what to do in a catastrophe. When disaster struck on September 11th, Rescorla was on a bullhorn telling Morgan Stanley employees to stay calm and follow their well-practiced drill, even though some building supervisors were telling occupants that all was well. Sadly, Rescorla himself, whose life story has been widely covered in recent months, was one of the seven who didn't make it out.
Maybe it was genius; it was undoubtedly resilience at work. The fact is, when we truly stare down reality, we prepare ourselves to act in ways that allow us to endure and survive extraordinary hardship. We train ourselves how to survive before the fact.
The Search for Meaning
The ability to see reality is closely linked to the second building block of resilience, the propensity to make meaning of terrible times. We all know people who, under duress, throw up their hands and cry, "How can this be happening to me?" Such people see themselves as victims, and living through hardship carries no lessons for them. But resilient people devise constructs about their suffering to create some sort of meaning for themselves and others.
I have a friend I'll call Jackie Oiseaux who suffered repeated psychoses over a ten-year period due to an undiagnosed bipolar disorder. Today, she holds down a big job in one of the top publishing companies in the country, has a family, and is a prominent member of her church community. When people ask her how she bounced back from her crises, she runs her hands through her hair. "People sometimes say, 'Why me?' But I've always said, 'Why not me?' True, I lost many things during my illness," she says, "but I found many more incredible friends who saw me through the bleakest times and who will give meaning to my life forever."
This dynamic of meaning making is, most researchers agree, the way resilient people build bridges from present-day hardships to a fuller, better constructed future. Those bridges make the present manageable, for lack of a better word, removing the sense that the present is overwhelming. This concept was beautifully articulated by Victor E. Frankl, an Austrian psychiatrist and an Auschwitz survivor. In the midst of staggering suffering, Frankl invented "meaning therapy," a humanistic therapy technique that helps individuals make the kinds of decisions that will create significance in their lives.
In his book Man's Search for Meaning, Frankl described the pivotal moment in the camp when he developed meaning therapy. He was on his way to work one day, worrying whether he should trade his last cigarette for a bowl of soup. He wondered how he was going to work with a new foreman whom he knew to be particularly sadistic. Suddenly, he was disgusted by just how trivial and meaningless his life had become. He realized that to survive, he had to find some purpose. Frankl did so by imagining himself giving a lecture after the war on the psychology of the concentration camp, to help outsiders understand what he had been through. Although he wasn't even sure he would survive, Frankl created some concrete goals for himself. In doing so, he succeeded in rising above the sufferings of the moment. As he put it in his book: "We must never forget that we may also find meaning in life even when confronted with a hopeless situation, when facing a fate that cannot be changed."
Since finding meaning in one's environment is such an important aspect of resilience, it should come as no surprise that the most successful organizations and people possess strong value systems. Strong values infuse an environment with meaning because they offer ways to interpret and shape events. While it's popular these days to ridicule values, it's surely no coincidence that the most resilient organization in the world has been the Catholic Church, which has survived wars, corruption, and schism for more than 2,000 years, thanks largely to its immutable set of values. Businesses that survive also have their creeds, which give them purposes beyond just making money. Strikingly, many companies describe their value systems in religious terms. Pharmaceutical giant Johnson & Johnson, for instance, calls its value system, set out in a document given to every new employee at orientation, the Credo. Parcel company UPS talks constantly about its Noble Purpose.
Value systems at resilient companies change very little over the years and are used as scaffolding in times of trouble. UPS Chairman and CEO Mike Eskew believes that the Noble Purpose helped the company to rally after the agonizing strike in 1997. Says Eskew: "It was a hugely difficult time, like a family feud. Everyone had close friends on both sides of the fence, and it was tough for us to pick sides. But what saved us was our Noble Purpose. Whatever side people were on, they all shared a common set of values. Those values are core to us and never change; they frame most of our important decisions. Our strategy and our mission may change, but our values never do."
The religious connotations of words like "credo," "values," and "noble purpose," however, should not be confused with the actual content of the values. Companies can hold ethically questionable values and still be very resilient. Consider Phillip Morris, which has demonstrated impressive resilience in the face of increasing unpopularity. As Jim Collins points out, Phillip Morris has very strong values, although we might not agree with them-for instance, the value of "adult choice." But there's no doubt that Phillip Morris executives believe strongly in its values, and the strength of their beliefs sets the company apart from most of the other tobacco companies. In this context, it is worth noting that resilience is neither ethically good nor bad. It is merely the skill and the capacity to be robust under conditions of enormous stress and change. As Viktot Frankl wrote: "On the average, only those prisoners could keep alive who, after years of trekking from camp to camp, had lost all scruples in their fight for existence; they were prepared to use every means, honest and otherwise, even brutal..., in order to save themselves. We who have come back...we know: The best of us did not return."
The third building block of resilience is the ability to make do with whatever is at hand. Psychologists follow the lead of French anthropologist Claude LeviStrauss in calling this skill bricolage.[ 1] Intriguingly, the roots of that word are closely tied to the concept of resilience, which literally means "bouncing back?' Says Levi-Strauss: "In its old sense, the verb bricoler...was always used with reference to some extraneous movement: a ball rebounding, a dog straying, or a horse swerving from its direct course to avoid an obstacle."
Bricolage in the modern sense can be defined as a kind of inventiveness, an ability to improvise a solution to a problem without proper or obvious tools or materials. Bricoleurs are always tinkering- building radios from household effects or fixing their own cars. They make the most of what they have, putting objects to unfamiliar uses. In the concentration camps, for example, resilient inmates knew to pocket pieces of string or wire whenever they found them. The string or wire might later become useful- to fix a pair of shoes, perhaps, which in freezing conditions might make the difference between life and death.
Resilient organizations are stuffed with bricoleurs, though not all of them, of course, are Richard Feynmans. Indeed, companies that survive regard improvisation as a core skill. Consider UPS, which empowers its drivers to do whatever it takes to deliver packages on time. Says CEO Eskew: "We tell our employees to get the job done. If that means they need to improvise, they improvise. Otherwise we just couldn't do what we do every day. Just think what can go wrong: a busted traffic light, a flat tire, a bridge washed out. If a snowstorm hits Louisville tonight, a group of people will sit together and discuss how to handle the problem. Nobody tells them to do that. They come together because it's our tradition to do so."
That tradition meant that the company was delivering parcels in southeast Florida just one day after Hurricane Andrew devastated the region in 1992, causing billions of dollars in damage. Many people were living in their cars because their homes had been destroyed, yet UPS drivers and managers sorted packages at a diversion site and made deliveries even to those who were stranded in their cars. It was largely UPS's improvisational skills that enabled it to keep functioning after the catastrophic hit. And the fact that the company continued on gave others a sense of purpose or meaning amid the chaos.
In my experience, resilient people don't often describe themselves that way. They shrug off their survival stories and very often assign them to luck. Obviously, luck does have a lot to do with surviving. It was luck that Morgan Stanley was situated in the south tower and could put its preparedness training to work. But being lucky is not the same as being resilient. Resilience is a reflex, a way of facing and understanding the world, that is deeply etched into a person's mind and soul. Resilient people and companies face reality with staunchness, make meaning of hardship instead of crying out in despair, and improvise solutions from thin air. Others do not. This is the nature of resilience, and we will never completely understand it."
By Diane L. Coutu
Diane L. Coutu is a senior editor at HBR specializing in psychology and business.
Harvard Business Review. Vol. 80, Issue 5: 2002.