Is the best way to find meaning at work to stop looking for it?

Found this.

Peace with pointlessness — maybe the best way of dealing with pointlessness at work is not to worry too much about it. That’s the provocative message from an article by Lucy Kellaway of the The Financial Times and the BBC, based on a talk she gave on British radio (” The best way to find meaning at work? Don’t look for it”).

“It pays the mortgage and gets you up in the morning, but these days workers want more from a job — they want meaning. Just don’t go looking for it,” she begins. Why not? This is her answer: “. . . we are in the middle of an epidemic of meaninglessness at work. Bankers, lawyers, and senior managers are increasingly asking themselves what on earth their jobs mean, and finding it hard to come up with an answer.”

And if that sounds glum, try this:

“This doesn’t mean that ambition is a mistake; it is just that there is no magic to advancement per se. The status and the money go up, but that’s it. And then, beset by affluence and by introspection we start to demand that our work has a larger meaning. This almost always ends badly: meaning is a bit like happiness — the more you go out looking for it the less you find.”

"Liminality"

I came across some writings from Victor Turner on "liminality", then I came across the following piece in Alan Hirsch's blog which uses stuff from Roxburgh to also consier "liminalty".

It is worthy to note again that the church in the West is facing a massive adaptive challenge: positively in the form of compelling opportunity and negatively in the form of rapid, discontinuous change. These twin challenges comprise a considerable threat to Christianity locked as it is into the prevailing Constantinian (Christendom) form of church with all its associated institutional rigidity. We are in a situation of what Roxburgh calls ‘liminality’. Liminality in his view is the transition from one fundamental form of the church to another … Environments of discontinuous change require adaptive organizations and leadership. … the missionary situation requires a pioneering and innovative mode of leadership to help the church negotiate the new territory in which it finds itself. This is clear enough when we consider the Emerging Missional Church which relies heavily on an innovative pioneering spirit … But it is equally true for established churches.

Favour effectiveness over efficiency

Building effectiveness into your life

Look at your own life and work. Are you fixated on being more efficient: on doing more and more of what you already do (though perhaps more easily, cheaply, and with less effort)? Or are you looking to make yourself more effective: to learn new skills, add new experiences, become more creative, and follow your ideas wherever they may take you?

Many people rush about being efficient while strangling their effectiveness. They follow the latest fads in time management and personal productivity, yet cannot spare a moment to discover if what they are getting done so much faster and more easily is worth doing at all.

Here’s the fundamental difference: efficiency tries to save time to do more of the same. Effectiveness uses time to avoid doing only what you have done before, in favor of working out how to do something better. And since time cannot be saved — you can’t store it somewhere to use later — only redirected, saving time to do more of the same is no saving at all. Only by choosing to use your time in new and different ways can you let go of the past to find what the future will offer you.

What Table?

From Jonny Baker to Cheryl Lawrie, where the question is 'in one's face'!

We were talking this morning in a breakfast meeting about alternative communities - why the ongoing regular community stuff doesn’t seem to fit too easily into what we’re doing in this project… and why what we’re doing fits awkwardly into the church… this is where the conversation went… [it’s a thought in progress, bear that in mind!]

Most conversations about new forms of church or christian community are about rethinking the table at which the disciples sit. True confession… this project doesn’t emerge from any interest in that table, or even really in the disciples. i think the really interesting stuff of the gospels is the other stories - the tables Jesus went to where the disciples weren’t invited, or where they were so absent no-one thought to mention their presence - the afternoons at Mary and Martha’s, the nameless person’s house where Jesus met the syro-phonoecian woman, dinner at Levi’s house, dinner with Peter’s mother, the ‘water into wine’ wedding table… i think they’re the fun tables.

Interestingly, there’s not a lot of evidence in the gospels that the people around those tables wanted a seat at the disciples’ table - the main event, as such. Which makes it interesting, then, that most conversation about inclusion [and about new forms of Christian community] involves making sure there’s space for everyone at the disciples’ table - the presupposition being that there is only the one table around which everyone should sit. It gives those around the table an enormous amount of power. Perhaps that’s a myth perpetuated by them – because we have been taught to look at things from the disciples’ perspective we think there’s only one table - but the disciples were never as good as Jesus at recognising the other tables.

Perhaps another way of understanding inclusion and generosity is recognising that Jesus doesn’t sit at just one table, and that the disciples don’t host the other tables, or get to decide what happens there. Often they don’t even get invited. Those other tables are out of their control… and will mostly exist out of their line of vision.

If that’s the case, the ultimate act of inclusion for Christian communities is to encourage the possibility there might be other tables [fun tables, with good food - just as good as the church’s table] where God might just turn up, because the story of God is not about inclusion into the Church’s table, but inclusion into a story of life. Because as we know, you don’t have to be a disciple for god to seek you out, and just because you’re a disciple doesn’t mean you get the very best of who God is, and turning into a disciple isn’t the anticipated, or even desired, outcome of every encounter with the story of life…

Which is why we don’t believe that every act of worship, every sacred space should emanate from, or be directed back towards the church’s table. And why we have to look much broader than the disciples for our models of community.

food costs | Clipmarks

food costs | Clipmarks: "clipped from: www.crikey.com.au

* Food costs, how did we get here? (Answer: misery is profitable) The ability of developing nations to feed themselves has been progressively undermined by trade policies and Structural Adjustment Programs (see also) forced upon them by the World Trade Organisation (WTO), the International Monetary Fund (IMF) and the World Bank. This ‘unholy trinity’, as these partner institutions are often described, has brought our current food crisis upon us through their neoliberal ‘free’ trade agenda, tailoring markets in developing countries to suit Northern corporations. Recipients of IMF and World Bank loans must open their borders to the influx of highly subsidised agricultural produce from countries like the U.S. of A., who sell their food at below the cost of production (a practice called ‘dumping‘), undercutting local producers and putting them out of business — causing mass urbanisation as millions leave their fields to work or beg in cities, as well as swelling numbers of illegal immigrants into the North. -- Craig Mackintosh, Celsias