When people experience something together, they share a common memory, a common insight, a common wisdom. The more of these commonalties they share, the easier it is for them to work together, for they develop a language of common experience, a language they start using when coming up with ideas:
“Remember what George said about thinking out of the box? Maybe we’re in one now. Let’s get out of it.”
“Let’s try reversing the definition.”
“Let’s build a benefit pyramid.”
“Ah, that’s just what Dr. Bronowski was talking about — how we have to look for unexpected likenesses.”
As an ideaist, you must make sure the people you work with have experiences to share.
Never send any person alone to any outside conference or workshop. And when they return, make sure they report to those who didn’t attend.
The first Wednesday of every month, get someone to come in at lunchtime and talk to your entire company. Shut the place down. Bring in food. Hire temps to handle the phones. Make it an event — something people will look forward to.
Hansel and Gretel are the young children of a poor woodcutter. The mother of the family has died. When a great famine settles over the land, the woodcutter's second wife is worried she will die of starvation, so she decides to take her two step-children, Hansel and Gretel, into the woods and leave them there to fend for themselves so that she and her husband do not starve to death. Hansel and Gretel's father weakly opposes the step-mother's plan, but she is determined to abandon the children. In secret, Hansel and Gretel are listening to the couple's discussion and after the parents have gone to bed, Hansel sneaks out of the house and gathers as many white pebbles as he can. Rejoining Gretel in her room, he reassures her that God will not forsake them.
The next day, the family walk deep into the woods and Hansel secretly lays a trail of white pebbles. After their parents abandon them, the children wait for the moon to rise and then they follow the pebbles back home. Much to their stepmother's horror, they return home safely.
.NET provides a very productive development environment, thanks to two main factors. One is the .NET Framework with its rich class library. The other is Visual Studio .NET, with its many wizards.
The code you write in C# or VB.NET is translated into MSIL by the C# compiler (csc.exe) or the VB.NET compiler (vbc.exe). A few idiosyncrasies of the compilers, and how Visual Studio presents them, can cause frustration in some cases and outright trouble in others. And several things get lost in the translation to MSIL. Not all source-code statements are translated quite as you might expect. This will come to light, for instance, when I discuss the odd behavior related to re-throwing an exception.
In this chapter I will focus on Visual Studio- and compiler-related gotchas.
A compiler aids developers by checking for syntax consistency, and tries to eliminate (or at least reduce) the possibility of errors. However, there are certain anomalies that the compiler takes less seriously than you might want it to. Reporting them as warnings instead of errors may lead to code that compiles but does not behave the way you expect. I urge you to treat warnings as errors to make sure they dont escape your notice.
Mexican railroad workers and their families both at home and on the job. Furthermore, it shows how a Mexican working-class culture evolved to become a distinct railroad-worker culture inextricably tied to work on the railroad, especially track work.1
While the experiences and behaviors of Mexican railroad workers and their families were not uniform, certain cultural aspects such as adaptability and resiliency characterized Mexican working-class culture. Indeed, cultural continuity and change were mutually inclusive processes. Hispanos and Mexican immigrants adjusted themselves to the new conditions of industrial life. Moreover, their contact with Euro-American institutions—especially schools—slowly transformed Hispanos and Mexicans into what I argue was Mexican railroad-worker culture or traquero culture. Traqueros themselves gave shape and meaning to their lives on a daily basis. With picks, shovels, frying pans, and diapers, traqueros (both men and women) built their lives. Along with the thousands of miles of track that they laid and repaired, they also constructed their own world and made it their own. Cultural change came about largely because the Hispano and Mexican immigrants did not control the formal institutions