“I’m sorry, so sorry, please accept my apologeeee. . .”
- Brenda Lee
In 1970, an insipid but highly successful movie called “Love Story,” based on an equally successful and insipid novel of the same name, lit up American screens. The plot line was exactly this: Sensitive Harvard students fall in love. Girl gets cancer and dies. Boy is sad. That’s it.
The movie was sold with the subtitle: “Love means never having to say you’re sorry,” which, in this writer’s experience, isn’t any truer about love than it is for corporations that inflict tragedy on the public.
Ask BP CEO Tony Hayward.
Hayward has now made a number of apologies for the catastrophic BP oil spill in the Gulf of Mexico. He’s said he’s sorry. And much of the public commentary amounts to questions about his sincerity – whether, in fact, he means it.
The same question arose recently when Lloyd Blankfein began making apologies for Goldman Sachs’ involvement in creating conditions that led to the financial meltdown. Was Blankfein in apology a different Blankfein? No one can say whether he’s been changing. But there’s no question that he’s learning.
One thing the current anger at the corporate sector makes clear is the importance of ingenuousness with the public. As much as anything else, people hate the dissembling and incessant spin with which they feel confronted. They now base many of their attitudes toward companies on managements’ apparent intentions. In the age of environmental awareness, people choose companies from whom to buy in much the way they select their politicians—according to their perceived values. BP’s seemingly endless delay in expressing sorrow to the families of the 11 workers who lost their lives constituted one of the major points of public resentment against the company.
In 2006, the Pasta de Conchos mine disaster in Mexico, which left 65 dead, aroused enormous resentment against the mine’s owner – Grupo Mexico – for that company’s apparent imperviousness to the sorrow of lost workers’ families. “No one from Grupo Mexico ever came to say they were sorry,” one labor leader said. An expression of regret would not pay for a single meal for a child who’d lost a father, but, among the bereaved, empathy became a kind of currency. Victimized families needed to feel their tragedy was understood by those who had brought it down upon them. They needed to be seen.
In the hard-nosed, metrics-based world of corporate life, intentions mean little; results are everything. So, it’s hard to overestimate the dramatic shift corporate managements must make when confronted with public anger. It is becoming apparent that, In BP’s case, such anger can threaten a company’s survival. In confronting this challenge, companies need more than new tactics and strategies. They need a new kind of thinking. Business has always been an objective, left-brain exercise. In most cases, if you could determine the return on investment expected from a particular initiative, you pretty much knew whether or not to go ahead with it. But responding to angry communities, angry customers, and angry regulators requires access to the other side of one’s brain–the right side, where subjective awareness and empathy live. There may be a greater distance between those two sides of a businessman’s brain than between his corporate headquarters—just outside Washington, let’s say—and one of his factories in China.
“I’m sorry” has never been a part of the business playbook. But in the age of the Internet, where everybody knows practically everything about you (or will in the next 15 minutes), where there is no refuge from constant scrutiny, the Corporation Operator’s Manual is in drastic rewrite.
Acting without an understanding of what your stakeholders think is one definition of blindness, if not stupidity. It may be, in some cases, that companies’ reluctance to express empathy to their victims involves a fear that admitting blame increases legal liability. It may also be that companies that have inflicted harm have found ways to see themselves as victims—if only of bad luck. We know that the vibrancy of capitalism relies on self-interest. But there must be a point in the aftermath of any human tragedy where the distinctions among separate interests evaporates, where the events that have befallen a community create a unity of concern. That will be the content of the chapter on corporate life, culture, and psychology now being written.