The next episode of ebbf’s #discoveringhow podcast will be dedicated to the topic of consultation . We offer you a preview:
Valerie Arnold, a keynoter at a recent ebbf international event offers us ideas on how to outsmart personal biases to achieve better consultative processes. Considering how many times we are not even aware of those biases, it is more useful to bring them to our attention and explore how we might overcome them.
“If consultation entails considering all points of view without attachment to personal opinion, then it is essential to become aware of the cognitive biases that prevent us from being open and fully detached from personal biases
We all suffer from biases and these prevent an authentic dialogue during a consultation.
But outsmarting our own biases is tough as we are often unaware they exist. Only by challenging our deeply help assumptions, we will allow enquiry to happen.
Egocentrism is a big factor in distorting reality during a consultation and inserting personal biases but even without the ego
#ebbfspirit - How can your business apply justice in an unjust environment? (with event keynoter Ralph Blundell)
A lively online interaction occurred during a recent ebbf online learning event with #ebbfspirit speaker Ralph Blundell. The curiosity of people from around the world who took part, was sparked by Ralph Blundell’s testing questions, exploring the topic of the keynote he will offer at #ebbfspirit , “How can your business apply the principle of justice in an unjust business environment?”
He started by sharing his own personal journey and balance of accepting, demanding and living coherently justice in his varied career.
Ralph worked in the Third Sector and public sector till the end of the ’90s. He was focused on social action, working on the penal reform, using psyco-drama in prison, and on social issues like those of refugee resettlement from the Balkan war. He was also involved in the Labour Party with Tony Blair.
During his experience he realized two things: the frequent futility of politics and how helpful business was. It was the time for a switch to business where he thought the fastest road to change could be made. Business is a means by which you can act socially if you apply justice as a guiding principle, it has the agility and effectiveness to allow quick implementations of both bad and good trends.
But his connection with government also helped him see how public policy can unfold in two different directions: creating an enabling environment where civil society and business can take decisions and self regulate (e.g. Internet access, employment contracts etc.).
Or governments can create a controlling environment with rules and regulations strictly set by the central government. However as soon as the regulation is created from above, smarter people find a way around any such controls. It does not work because it is not intrinsic it does not come from within.
Ralph soon saw that in this environment being passive is a luxury reserved to the privileged and he definitely decided he’d not sit on that passive mode and instead look for active ways forward.
He shares below a few initial thoughts reflecting the theme of the event: can ethical business build the future through the spiritual enterprise?
“The ongoing global crisis may induce some to despair and give in to cynicism. Yet, viewed in the context of human evolution, we may not be experiencing just a random phase of trouble and conflict, with no light at the end of the tunnel.
All living things — including humankind as a whole — evolve through periods of stable development as well as rapid and painful transitions, crisis. While the risks in such transitions are considerable, the opportunities are even more consequential and have, indeed, spurred the human species on its social evolution.
#ebbfspirit - from believing in to implementing spiritual principles in your organization - mind the gap (with event keynoter Larry Miller)
Below a few highlights of the opportunity that people from around the world took to interact with #ebbfspirit international event speaker Larry Miller.
He answered questions on the challenge of designing into your organizations the systems, structures and habit patterns that reflect principles like justice, consultation, unity or moderation.
You can also explore the broader theme of why and how the spiritual enterprise can be part of ethical business building the future, with like-minded business people and entrepreneurs from around the world by coming physically to the international event MORE INFO HERE: http://dev.ebbf.world/event/ebbf-spiritual-enterprise/
We asked Larry where do we start implementing new principles and change?
#ebbfmember Nousha Ram: the rise of accompaniment through principles-driven mentorship and coaching ( Part 2 of 3 )
In the previous episode of this three-part interview, we heard from the late Deloitte Canada partner and ebbf advisory council member Nousha Ram, about the need to create agile organizations and processes to adapt effectively to a fast evolving environment.
Coach for soundness of principles
Nousha Ram observed that “With the rise of the sharing economy: Airbnb, Uber, for example; we are starting to see how the foundation of any business idea must be the principles of truthfulness and trustworthiness.”
Therefore, the focus in her mentorship is to coach for soundness of principles drawing out: “courage; trust; valuing diversity; inclusivity; bringing our whole selves to work” in order to create, what she calls; “Mega-Transformational Programs, that not only bring results, but which also speeds up the achievemnt of set goals, often creating unexpected additional outcomes and learnings.
#ebbfmember Nousha Ram on the traits of successful leadership for these complex times: agile, principles-based and collaborative ( Part 1 of 3 )
As we collectively uncover the nature of meaningful work for the 21st Century, the late Nousha Ram, who worked in complex technology project delivery as a Partner at Deloitte Canada and was a member of ebbf’s advisory council had, what may be called, regenerative insights that address many of the issues faced by leaders and teams in these times. We start with the first episode of this three-part interview.
A new agile approach is needed
The essence of Nousha Ram’s role was to help companies maximize the value of IT investments and have IT interact with and improve business strategy:
“You need to understand that you can invest in X, Y and Z over three years, spend $10 million to create A, B and C and still create something irrelevant, and that is of course considered a failure. This you want to avoid. You need to know what would make more sense…” Businesses wanting to invest in IT are faced with a dilemma namely, ‘How do we get from here to there when” as Nousha Ram said “We know long term planning is no longer an option in today’s fast changing environment”.
An encouraging year for ebbf, its members and the increased impact this now global organization is reaching.
It has also been a year of useful learning both in the way the organization is developing internally and in new learnings as its members increase their interaction in local activities.
We invite members to actively participate in ebbf’s Annual General Meeting to be held at 17:00 on Saturday 6th of May at the venue of its next annual conference in Geneva.
The board is asking its members to specifically come and consult on three strategic areas:
a) ebbf reaching sustainable financing
b) fostering current partnerships and extending to new relevant ones
c) expanding local ebbf activities, their impact and learning
Arthur Dahl is one of the speakers from over 15 countries who engaged with the diverse global audience during a recent international ebbf conference (more info on the event here) . He offers this article to introduce our understanding of diversity, main theme of the event.
“Diversity refers to the variety of different thing in an assemblage. We may use the metaphore of a beautify garden with many different varieties of flowers, with different colours and shapes adding to the visual interest. But is that enough? If it was just the gardener who planted them all side by side or in some aesthetic arrangement, how long would that beauty last? Over time, would some die out and others take over?
Suppose that you put in the same community people of a wide variety of races, cultures, languages and classes, all of whom though that they were from the superior group. What would that diversity contribute to efforts to build a sense of community? Quarrels and boycotts, or worse?
Imagine a zoo, with all kinds of animals in separate cages, fascinating to admire perhaps, but far from being a harmonious ecosystem and totally dependent on the zoo keepers for their survival.
Systems science can help to explain these phenomena. What is important in a complex system is not just the number of different entities and their distinct qualities, but how they interact. Will they simply fight until one comes out the winner? Or do they have a common purpose, with an organization that is more than the sum of the parts?
Fortunately we have examples from the natural world that can illustrate what is necessary beyond diversity. They show that diversity is the dynamic driver for greater systems complexity, integration, efficiency and resilience. Through long processes of evolution, and both individual and group selection, interactions are selected for that enhance the interrelationships beneficial for all concerned. The greater the number of potential interactions among diverse entities, the greater the capacity of the system to evolve higher levels of complexity.
In a coral reef ecosystem, full of life in the biological desert that is the tropical sea, it is the increasing cooperation among the thousands of species expressed in mutual assistance and symbioses that make such high levels of productivity possible. Corals themselves are already a community of colonial animals living in symbiosis with tiny algae inside of their tissues, fertilized with their wastes and producing much of their food. Among the many kinds of fish, each has a special role in the community. Damsel fish cultivate seaweeds in their garden for food. Parrot fish bite off chunks of coral, creating bare areas where the larvae of other corals can settle, increasing coral diversity. Clown fish attract predatory fish as food for their anemone. Cleaner fish pick parasites off the skin, teeth and gills of big predatory fish at cleaning stations. Everything has its place and function, and together they create one of the world’s most diverse and productive ecosystems.
Unlike the present economic paradigm, where increasing productivity means keeping only the individually most productive and discarding the rest, on the coral reef, the gaps between the most productive are filled by slightly less productive forms, on down to the only marginally productive, because the sum total of all of these is far more than the most productive by itself, not to mention variations in productivity and comparative advantage under different conditions. Different life forms perform different services, all contributing to the overall productivity, resilience and well-being of the community as a whole.
We need to look at human diversity, both individually and its various collective forms, in the same way. Every human being has some capacity to contribute to the material, social, intellectual and spiritual wealth of the society, if we can discover and cultivate those qualities and find the right place in society for them. Our tragedy at the moment is that this rich human diversity, unaccompanied by values of justice, cooperation and reciprocity, can produce the negative reactions and phenomena we see today.
The Institute for Studies of Global Prosperity has described the systems perspective on diversity this way: “Much like the human body, the interdependent body of humanity is composed of diverse elements whose well-being can only be achieved through integration and coordination. No cell or organ lives apart from the human body, and the well-being of each derives from the well-being of the whole. At the same time, it is the unity and interdependence of the body’s diverse cells and organs that permits the full realization of the distinctive capacities inherent in each. The organic unity suggested by this analogy does not imply uniformity. On the contrary, the diversity of the component parts of an organic body permits the full realization of its collective capacity. Within human societies, diversity is a source of inspiration, creativity, productivity, resilience, innovation, and adaptation. Only when diverse segments of society are able to contribute appropriately to the governance of human affairs, within a framework characterized by unity and integration, will real prosperity and well-being be achieved. Such unity can only be achieved, however, as justice becomes the guiding principle of governance at all levels. An essential expression of justice is the desire to ensure that every individual and group has the opportunity to develop their full potential in order to contribute to the betterment of society. A concern for justice is thus an indispensable compass in collective decision making. In the design and implementation of plans, programs, and policies, justice is the sole means by which unity of thought and action can be achieved and sustained among diverse peoples.” (ISGP 2012)
Civilizations have always experienced rise and fall, and ours is no exception. But the decline of an old bankrupt system creates the opportunity to build a new one. Recent historical research by an avowed atheist has suggested that higher levels of ethnically-diverse civilization are catalysed by ethical values from religion, building trust among otherwise competing groups, increasing the level of altruism among leaders, and providing the foundation and energy for new levels of organization and efficiency (Turchin 2016).
Rethinking the economic system
This systems approach is beautifully illustrated in the recent message to the Bahá’í World from the Universal House of Justice, the supreme Bahá’í administrative body, dated 1 March 2017 (UHJ 2017), parts of which are summarized below. It starts by describing the social conditions today, in which the prolonged suffering of so many is evidence of deep-seated structural defects in society causing system failure. It makes the classic systems statement that the welfare of any segment of humanity is inextricably bound up with the welfare of the whole.
The dominant forces of materialism are in fact a negation of the systems perspective, glorifying the individual at the expense of collective welfare. This is obvious in beliefs that:
– happiness comes from constant acquisition,
– the more one has the better, and
– worry for the environment is for another day.
These seductive messages fuel an increasingly entrenched sense of personal entitlement, which uses the language of justice and rights to disguise self-interest. Indifference to the hardship experienced by others becomes commonplace. Entertainment and distracting amusements are voraciously consumed to cover up this reality. This enervating influence of materialism has seeped into every culture.
The message warns that:
– unless you strive to remain conscious of its effects, you may to one degree or another unwittingly adopt its ways of seeing the world;
– very young children absorb the norms of their surroundings;
– for junior youth, the call of materialism grows more insistent;
– adulthood brings a responsibility not to allow worldly pursuits to blind one’s eyes to injustice and privation.
Conscious of this state of affairs, we need to see past the illusions that, at every stage of life, the world uses to pull our attention away from service (the systems perspective) and towards the self, and to manage our material affairs in keeping with spiritual principles and what systems science says is needed for integration.
How anti-systemic it is for each group to think of its own well-being in isolation, to pursue economic gain without regard for the natural environment, and to allow avarice and self-interest to prevail at the expense of the common good. The extremes of wealth and poverty in the world are becoming ever more untenable, with unconscionable quantities of wealth being amassed, while income and opportunity are spread so unevenly, deepening the fractures that affect societies large and small. These are clear signs of systems failure. The message states that there is no justification for continuing to perpetuate structures, rules, and systems that manifestly fail to serve the interests of all peoples.
Behind this systems failure is a moral failure, since morals, in a systemic perspective, can be considered the principles on which social systems are founded and which create their evolutionary potential. There is an inherent moral dimension to the generation, distribution, and utilization of wealth and resources.
The vision of Baha’u’llah highlighted in the message challenges the materialistic assumptions that self-interest, far from needing to be restrained, drives prosperity; that progress depends upon its expression through relentless competition; and that the worth of an individual is chiefly in terms of how much one can accumulate and how many goods one can consume relative to others.
What, then, are the systems requirements for a new economic paradigm capable of meeting the material and social needs of all people, leaving no one behind as the UN 2030 Agenda calls for? Wealth must serve humanity and be used in accordance with spiritual principles. “No light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it.” (Baha’u’llah)
The message calls for the reorganization of human society. Collective prosperity can be advanced through justice and generosity, collaboration and mutual assistance, qualities that are essential to integrated and productive human systems. Every choice we make—as employee or employer, producer or consumer, borrower or lender, benefactor or beneficiary—leaves a trace, and the moral duty to lead a coherent life demands that one’s economic decisions be in accordance with lofty ideals, that the purity of one’s aims be matched by the purity of one’s actions to fulfil those aims.
At this ebbf event in particular, we each need to consider how we can make our own individual and collective contributions to economic justice and social progress wherever we reside. We have the responsibility to find ways of addressing the root causes of the poverty in our own surroundings.
Underlying this, we must acknowledge the spiritual reality of humanity, and the nobility inherent to every human being, one of ebbf’s core values. Economic life is an arena for the expression of honesty, integrity, trustworthiness, generosity, and other qualities of the spirit. The individual is not merely a self-interested economic unit, striving to claim an ever-greater share of the world’s material resources.
“Man’s merit lieth in service and virtue, and not in the pageantry of wealth and riches.” (Baha’u’llah)
“Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavours be spent in promoting your personal interest.” (Baha’u’llah)
By consecrating oneself to the service of others, one finds meaning and purpose in life and contributes to the upliftment of society itself, a complete systems frame of reference.
In this way, we raise economics out of the slough of materialism, and recognize the higher purpose of economic activity. We can see that ordinary economic activities have the potential to add to human welfare and prosperity.
“Every person must have an occupation, a trade or a craft, so that he may carry other people’s burdens, and not himself be a burden to others.” (‘Abdu’l-Baha)
“Wealth is praiseworthy in the highest degree, if it is acquired by an individual’s own efforts… in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes.” (‘Abdu’l-Baha)
“Wealth is most commendable provided the entire population is wealthy.” (‘Abdu’l-Baha)
An important theme in the message is the need for learning based on practical action. We do not have a complete model of an alternative economic system, but only some spiritual principles that should be reflected in systems to emerge in the future. What we can do now is experiment, in our businesses, workplaces and communities, with alternatives to the present ways of doing things, and through action, reflection and consultation in a humble posture of learning, try to take some small steps towards a new vision of the economy.
I hope that, at the end of this event, you will go away with feelings of contentment and moderation, benevolence and fellow feeling, sacrifice and reliance on the divine will, as we work from the bottom up to transform the economy and society.”
ISGP. 2012. Reflections on Governance. Institute for Studies in Global Prosperity, Bahá’í International Community. Bahá’í World Centre, Haifa, Israel, 21 July 2012. http://www.globalprosperity.org/documents/ISGP_Reflections_on_Governance.pdf
Turchin, Peter. 2016. Ultrasociety: How 10,000 Years of War Made Humans the Greatest Cooperators on Earth. Chaplin, Connecticut: Beresta Books.
UHJ. 2017. Universal House of Justice, To the Bahá’ís of the World, 1 March 2017. Bahá’í World Centre, Haifa.
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The ebbf board recently met in Geneva, in one of its three annual physical consultations.
One of the questions on the table was how could ebbf with its global community find ways to address the complex times we are living. Turbulent transition moments that require new kinds of open dialogue, understanding and action.
We share with you some of the ideas that arose from that consultation.
You are additionally invited to a conversation with ebbf’s board on how we can act and what opportunities for dialogue we can create in our workplaces and economic systems, to contribute towards a prosperous, just and sustainable civilization – taking place this 7th of February