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Abrams argues that having limited resources brings out the creativity of members of minority communities. She likens this ingenuity to becoming a “MacGyver of power building” (194). In contrast to traditional power in which the keys to information are freely given and creativity can stagnate as a result, minority leaders must take a broad view of an issue, consider its established rules and procedures, and then rewrite them. Abrams distinguishes between gaining a position and possessing power, which is a distinction between carrying a title and being granted the authority to act. A position, a title, may connote authority but does not necessarily allow for its free exercise. Titles have utility as information about one’s place in the schema of influence, but authority denotes decision-making impact. Abrams asks readers to be honest with themselves about which of these—a title or authority—they are seeking in their personal and professional lives.
While the goal may be noble and the individual well deserving, the journey to achievement will take time. For this reason, she tells her reader to adjust their expectations at the outset, playing the “long game.” Setbacks are inevitable, especially for outsiders who, if they advance socially or economically, do so by defying expectations and by adhering to unconventional methods. Even if they are not credentialed in the traditional sense, they have only to take stock of the valuable experiences that have shaped them to realize the unique perspective they bring to the table. Power mapping is one tool that can help them conceptualize their way forward as they clarify their goals.
There are moments when their beliefs are challenged by new information or are shaken by a more convincing perspective. The core ideological question is this: What do they believe and why do they believe it? When people welcome debate, they create opportunities to rediscover their “why,” their motivation, and to move more authentically toward its fulfillment.
Abrams decries the notion of a “work-life balance” as an untenable ideal. Instead, she proposes “Work-Life Jenga,” which is more strategy than a balancing act and that enables one’s priorities to change as life intervenes. Abrams talks about the shifting responsibilities of her 50-year-old parents, whose church and home were hit hard by Hurricane Katrina in 2006, whose household grew with the adoption of their granddaughter Faith, and whose health began to fail. Abrams was awed by their resiliency. At the root of their determination, Abrams reasoned, was the unwavering primacy of the “trinity”: church, family, and community. In the face of vacillating, uncertain circumstances, she encourages readers to consider what is most important to them.
Abrams moves from family member to family member to demonstrate the differing priorities of her siblings. Her youngest sister, Jeanine, has built a career, a family, and a daily exercise regimen. Her brother Walter, currently an inmate, struggles to regain his sobriety. Her eldest sister, Andrea, is a writer, professor, and mentor to first-generation college students. She underscores the importance of readers listening to their minds and not yielding to expectations society may have for their life when planning their future.
On a micro level—the level of days and weeks—they can use a time management system proposed by President Eisenhower: dividing their tasks into four categories of relative urgency and importance. Abrams’s rendition of this system employs the following categories:
Gotta Do
Need to Do
Oughta Do
Might Get Around To (228).
“Gotta Do” is important and urgent. “Need to Do” is important but doesn’t need tending to at the moment. Abrams uses the examples of early-retirement investing and planning for time off from work as two items that might be placed in the “Need to Do” column. “Oughta Do” are tasks that might be delegated and that suggest someone else is waiting on a decision from them. “Might Get Around To” are tasks considered wants but not needs. Manipulating these pieces of the day is how the game of Work-Life Jenga is played.
Abrams suggests that delegation can be an act of self-care, a kindness to oneself. She writes of the ineffectualness of trying to “be everything to everyone” (234-35). A good leader is aware of their strengths and seizes opportunities for others to showcase their strengths.
Abrams talks in great depth about an episode of Star Trek called “Peak Performance.” The character named Data, an android, is dismayed when he loses two games of Stratagem against a human opponent. On his third attempt, Data wins because his objective changes from victory to survival. She suggests that members of minority groups can improve their odds as they pursue positions of power and influence by simply changing their outlook or, as Abrams frames it, by “chang[ing] the rules of engagement” (210). Finally, this pop cultural reference revisits the metaphor of the power struggle as a game to be played. Rather than diminishing the importance or seriousness of the quest for power, these appeals to gameplay help readers grasp both the abstract idea of access and opportunity, and the tangible reality of power wielded by some and withheld from others.
Abrams is unafraid of using her personal life as an example to elucidate her points and make connections with her readers. In the case of changing priorities, Abrams mentions again the spreadsheet that she’d developed as an undergraduate, the device meant to outline the next 40 years of her life. After the age of 40, she returns to it and considers aspects of her life that have fallen short or not gone according to plan. The goalpost for marrying and having children has moved from age 28 to 32 to 41, and in recent years, she’s left the deadline for this future accomplishment blank. This personal example shows how life might intervene and how others may judge an individual for seeming to neglect so-called norms for their age, gender, race, class, and position. The key is to keep moving in the direction of one’s goals, even and especially if the goal does not reflect society’s expectations.
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