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Thursday, March 21, 2019

Performance Management: Changing Behavior That Drives Organizational Effectiveness (part 17)


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Measurement
by
Charles Lamson

Once you have pinpointed the behavior and the result you would like to change, you are ready to begin measuring. If you have a reliable pinpoint, measurement is easy. The most basic measurement is counting. Pinpoints allow you to count, because the specificity of a pinpoint enables you to observe actions you would not otherwise see. As you will learn, pinpointing allows you to measure many abstract performances or states such as morale, attitude and creativity. Once you have established the precise behaviors you will accept as evidence of these qualities, counting them is a simple task.

Image result for the ohio river

Why Measure?

Just as we manage organizational performance by data, we should manage human performance by data. If we pinpoint what we want from people, the next logical step is to measure their performance.

In many organizations, problems sometimes arise when we start measuring what people do. People may say things like "You can't measure what I do," "You don't trust me," or ""It's not fair." You might even hear comments about your micromanagement. These comments indicate that the performers may have had a history in which measurement has been an antecedent for punishment. This is understandable because a lot of what we measure is negative. We measure things like errors, defects, accidents, and waste. Quite naturally, people might not be delighted when someone suggests counting the number of errors they make. We want to insure that you look at measurement in terms of how it can be used to support positive change. In that sense, the measurement process is much more likely to be associated with reinforcement than with punishment.

One major reason for measuring in a PM (Performance Management) system is to increase the appropriate delivery of reinforcement. Measurement allows you to see smaller changes in performance than you could see through casual observation. Seeing these small improvements allows you to reinforce more often. This will guarantee faster change than if you wait until some final result has been attained. Certainly, measurement exposes poor performance, but knowing about poor performance helps us know when improvement occurs so we can positively reinforce the desired performance.

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Another reason for measuring is to increase your own skills at influencing others. As with any skill, the more precise the feedback you get, the faster you learn how to get others to do what you want them to do. You will also get them to do it because they want to please you rather than because they feel coerced. When you measure the behavior you want to change, you will be able to see how quickly the changes take place. The data will also give you important clues as to whether these changes are the product of positive or negative reinforcement.


Progress requires measurement.

Measurement is the key to progress. In many areas of past human endeavor, progress was slow until effective measurement techniques were devised. The telescope and microscope, for example, generated great advances in astronomy and biology because they allowed better and more precise measurement than was possible with the naked eye. New measurement technologies have accelerated progress in science, technology, and business for the same reason. Similarly, human performance benefits from advances in measurement because it permits us to detect subtle changes in behavior.

If you do not measure, you usually cannot tell if performance is getting better, getting worse, or staying the same. Under those conditions, improvement results from chance, rather than from rational planning and evaluation.


Feedback and reinforcement require measurement.

Feedback - useful information on performance - is an essential part of Performance Management. Therefore, the effective application of PM requires measurement. Feedback depends on data - data obtained by measuring relevant performance. How are people to know how they are doing if their performance is not measured?

Optimal performance also requires reinforcement. Measurement increases the effectiveness of reinforcement because data helps you separate real from apparent change. Without measurement you may think there is an improvement when there is not - or vice versa. Without data, you may reinforce the wrong behavior, or reinforce at the wrong time. In other words, data helps you plan what and when to reinforce. By watching the data, even small improvements can be detected and reinforced when appropriate.

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Measurement also helps you identify positive reinforcers by giving you a way to measure the effect of various reinforcers on performance. You may think you have an effective reinforcer to apply to someone's behavior, but if the behavior doesn't increase, then what you are using is not a reinforcer. By measuring the effect of the intended reinforcer on behavior, you can discover this earlier than you would without measurement.

Data also will inform you of when the value of the reinforcer you have been using is beginning to lose its effect through satiation. If the performance begins to decline over time, data will show that the value of the reinforcer has changed. With data, you can correct the problem before a serious deterioration in performance occurs.


Measuring increases credibility.

A popular saying among some quality professionals is, "In God we trust; all others bring data." They say this because solutions are often found by analyzing data, so those with data are more likely to have solutions. People perceive individuals who support their points with data as being objective and persuasive. Furthermore, those who offer solutions are more likely to command respect and have more influence in decision making. Ultimately, when people disagree, the one with the data is most likely to prevail.



Measuring reduces emotionalism and increases constructive problem solving.

Using objective unbiased data on performance reduces emotionalism. People get upset when they do not understand why someone says they are not doing well. Measurement helps us communicate the specifics of performance. If people understand why you have made a particular decision about performance, they are more likely to calmly discuss and accept the decision, because they understand that your action is not arbitrary, but based on fact.

Image result for the ohio river

Managing effectively requires performance data. If you do not have data to support your assessments, you may appear opinionated, subjective, and irrational. When data is continually collected and openly displayed, performance trends become more apparent. This allows the performer to take action to correct problems sooner than would be possible if they did not have measurement.

The introduction of Statistical Process Control (SPC) methods of Shewart (1939) as cited in Deming (1986) and others has made it possible for companies to make significant improvements in quality. With these measures, managers can separate variance in the process from variance in the performer. Therefore, when these measures are available, if performance is down as a result of variation in a process that is out of the performer's control, performers are less likely to be blamed. Another significant benefit of SPC is that the data tells performers when to take action to keep their process in control.

Data also increases the probability that you will make the right decisions about promotions, suspensions, performance appraisals, and of course, positive reinforcement. People who have the appropriate data have a clearer basis for devising effective solutions to problems. For example, displaying data at crew, shift, sales, or other meetings puts the focus on performance, not on excuses.

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As a necessary condition for developing and maintaining optimal performance, measurement is one of the key attributes of Performance Management. 

*SOURCE: PERFORMANCE MANAGEMENT: CHANGING BEHAVIOR THAT DRIVES ORGANIZATIONAL EFFECTIVENESS, 4TH ED., 2004,  AUBREY C. DANIELS & JAMES E. DANIELS, PGS. 131-133*

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at March 21, 2019
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John 21:1-14

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The kingdom of God is among you

The kingdom of God is among you
Luke 17:20-25 Asked by the Pharisees when the kingdom of God was to come, Jesus gave them this answer, ‘The coming of the kingdom of God does not admit of observation and there will be no one to say, “Look here! Look there!” For, you must know, the kingdom of God is among you.’ He said to the disciples, ‘A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, “Look there!” or, “Look here!” Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of Man when his day comes. But first he must suffer grievously and be rejected by this generation.’

Live Adoration from Tyburn Convent

Live Adoration from Tyburn Convent
Adoration, also known as Eucharistic Adoration, is a Catholic prayer in front of the Blessed Sacrament. It is a sign of devotion and worship to Jesus Christ, who is believed to be present in the consecrated host. During adoration, Catholics pray to Jesus Christ before the Eucharist at their local parish. The Eucharist is typically kept in a tabernacle at the parish church, and may be presented in front of a closed tabernacle or in front of the exposed host in a monstrance. A monstrance is a vessel used in Roman Catholic, Anglican, High Church Lutheran, and Old Catholic churches. It is a stand made of precious metal that holds the Blessed Sacrament during adoration. The word "monstrance" comes from Latin and means "to show".

English Audio Bible - Old Testament (COMPLETE) - New American Standard Bible 1995 (NASB)

English Audio Bible - Old Testament (COMPLETE) - New American Standard Bible 1995 (NASB)

English Audio Bible - New Testament (COMPLETE) - New American Standard Bible 1995 (NASB)

English Audio Bible - New Testament (COMPLETE) - New American Standard Bible 1995 (NASB)

Catechism of the Catholic Church

Catechism of the Catholic Church
Read online.

The women who accompanied Jesus

The women who accompanied Jesus
Luke 8:1-3:Jesus made his way through towns and villages preaching, and proclaiming the Good News of the kingdom of God. With him went the Twelve, as well as certain women who had been cured of evil spirits and ailments: Mary surnamed the Magdalene, from whom seven demons had gone out, Joanna the wife of Herod’s steward Chuza, Susanna, and several others who provided for them out of their own resources.

St Matthew, Apostle and Evangelist

St Matthew, Apostle and Evangelist
He was born in Capernaum, and was working as a tax-collector when Jesus called him. He is thought by some scholars to have written an early version of his gospel in Aramaic, a precursor to the Greek version we now have. He is also said to have preached in the East.

'Woman, this is your son'

'Woman, this is your son'
John 19:25-27: Near the cross of Jesus stood his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the disciple he loved standing near her, Jesus said to his mother, ‘Woman, this is your son.’ Then to the disciple he said, ‘This is your mother.’ And from that moment the disciple made a place for her in his home.

Love

Love
1 Corinthians 13:4-7: Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish; it does not take offence, and is not resentful. Love takes no pleasure in other people’s sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes. 1 Corinthians 13:8-9,13: Love does not come to an end. But if there are gifts of prophecy, the time will come when they must fail; or the gift of languages, it will not continue for ever; and knowledge – for this, too, the time will come when it must fail. For our knowledge is imperfect and our prophesying is imperfect. In short, there are three things that last: faith, hope and love; and the greatest of these is love. Colossians 3:14-15: Over all these clothes, to keep them together and complete them, put on love. And may the peace of Christ reign in your hearts, because it is for this that you were called together as parts of one body. Always be thankful.

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It is not peace I have come to bring, but a sword

It is not peace I have come to bring, but a sword
Jesus instructed the Twelve as follows: ‘Do not suppose that I have come to bring peace to the earth: it is not peace I have come to bring, but a sword. For I have come to set a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be those of his own household. ‘Anyone who prefers father or mother to me is not worthy of me. Anyone who prefers son or daughter to me is not worthy of me. Anyone who does not take his cross and follow in my footsteps is not worthy of me. Anyone who finds his life will lose it; anyone who loses his life for my sake will find it. ‘Anyone who welcomes you welcomes me; and those who welcome me welcome the one who sent me. ‘Anyone who welcomes a prophet will have a prophet’s reward; and anyone who welcomes a holy man will have a holy man’s reward. ‘If anyone gives so much as a cup of cold water to one of these little ones because he is a disciple, then I tell you solemnly, he will most certainly not lose his reward.’ When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.

The beheading of John the Baptist

The beheading of John the Baptist
Matthew 14:1-12 Herod the tetrarch heard about the reputation of Jesus, and said to his court, ‘This is John the Baptist himself; he has risen from the dead, and that is why miraculous powers are at work in him.’ Now it was Herod who had arrested John, chained him up and put him in prison because of Herodias, his brother Philip’s wife. For John had told him, ‘It is against the Law for you to have her.’ He had wanted to kill him but was afraid of the people, who regarded John as a prophet. Then, during the celebrations for Herod’s birthday, the daughter of Herodias danced before the company, and so delighted Herod that he promised on oath to give her anything she asked. Prompted by her mother she said, ‘Give me John the Baptist’s head, here, on a dish.’ The king was distressed but, thinking of the oaths he had sworn and of his guests, he ordered it to be given her, and sent and had John beheaded in the prison. The head was brought in on a dish and given to the girl, who took it to her mother. John’s disciples came and took the body and buried it; then they went off to tell Jesus.

Psalms 9:16

The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah - Question: What does Higgaion and Selah mean? Answer: Both Higgaion and Selah are used numerous times in the Old Testament. They occur together in Psalm 9:16. The meanings of these words are uncertain. We observe Higgaion in such passages as Psalm 9:16; 19:14; 42:3; Lamentations 3:63. In Arabic, the root gives a deep vibrating sound, like the murmering sound of a harp (Psa. 92:3). The International Standard Bible Encyclopedia states that it may be derived from the Greek versions of Psalm 9:16 and takes it to mean an instrumental interlude. It may also mean a soliloquy or meditation such as concerning the judgment of God (Psa. 9:16), the words and work of God (Psa. 19:14), and the loving kindness and faithfulness of God (Psa. 92:2-3). In the Septuagint, Selah is translated as daplasma (meaning a division). It occurs in Habakkuk 3:3, 9, 13 and 71 times in the Psalms. It is used in 39 of our 150 psalms. Of those 39 psalms, 31 they are ones handed over to "the chief Musician." So, pause and meditation may be the predominate idea. In addition, it may mean to lift up (Hebrew, salal) or, in some definitions, a repetition, end of a strophe, or a recurring symphony. In his sermon named "HIGGAION!" about Psalm 9:16, Archibald G. Brown, on August 17, 1873, at the East London Tabernacle said this: "When the psalmist wrote this verse, and reached the words 'The wicked shall be snared in the work of his own hands', he seemed to be overpowered at the terror of the thought, and so put a full stop and wrote in the word 'Higgaion!' As much as to say, 'O my soul, meditate on the tremendous truth my hand has penned, and let all who read the same meditate.' And then after 'Higgaion' he puts 'Selah'. He would have there to be a solemn pause. Oh, I would that there could be just one moment's solemn pause in our meeting tonight. Would that there could be a Selah, a Higgaion! Friends, shall there be? I put it to you. 'The Lord is known by the judgment which he executes; and the wicked shall be snared in the work of his own hands!" Now let us just for a moment meditate on that. Let there be a solemn Higgaion, and let every heart ask itself the question, 'How do I stand in reference to this tremendous truth?' *Answer by Dr. Joseph R. Nally, Jr. (https://thirdmill.org/answers/answer.asp/file/47892)*

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