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Let's Map Back ways of doing this... Delhi hosts a worldwide congress for Gandhi alumni in 2007 Gandhi.edu is registered by Indian people as open source university of Gandhi case practices A G-logo is made fashionable so that the following sorts of people can wear it:-humanitarian youth networks (t-shirts are sourced ethically with Indian villages)-leadership coaches who evoke some of Gandhi's training exercises-religious leaders who wish to unite in the triangle of most urgent beliefs:love thy neighbour...non violence...be the change that is most vital to communal welfare all around you My guess is that every cause network connected to making poverty history and comon sense aims benefitting all the world's 6 billion beings needs to collaborate with every other network with the same beliefs, and that Gandhi's values are as near as we will quickly get to seeing the essential unities of the human race We should start to linkin and openly develop a 1st to 12th grade curriculum of how to practice like Gandhi; we could ask public sector braodcasters (starting with DD and BBC) to make a continuing documentary of everywhere in the world whish was trying to help make this reality; we could ask for caring superstars to help make this eductaion fashionable amongst young people and every age of leadershipUtellUS Mahathma Abroad - Register Alumni Associations Distance Learning MD. http://www.gandhimc.org/ UK http://www.bethechange.org.uk/ Germany
| Renewing Einstein's Obituary of Gandhi Co-sponsor- Club of London...Melbourne...Delhi...DC IGNCA---MAHATMA ... First Words to Practice-Actioning Satyagraha: non-violent direct action Ahimsa Hind Swaraj Action Is My Domain Constructive Programme Be The Change Sarvodaya: upliftment of all UtellUS Generations to come will scarce believe that such a one as this walked the earth in flesh and blood.—Albert Einstein about Gandhi 198 methods of non-violent action by Gene Sharp, author of Gandhi as Political Strategist (1979) Gandhi's 7 Blunders Passive ViolenceWealth without work.Pleasure without conscience.Knowledge without character.Commerce without morality. Science without humanity.Worship without sacrifice.Politics without principles- source Books By Gandhi An Autobiography or the Story of My Experiments With Truth Gandhi on Non-Violence The Essential Gandhi: His Life, Work, and Ideas : An Anthology - Author: M.K. Gandhi, Louis Fischer (Editor) Do-Now Postcards from World Latest news of Peacemaking's Greats: Gandhi Pope John Paul 2Friday, November 26, 2004 Swadeshi SourceExtract:For Gandhi, the spirit and the soul of India rested in the village communities. He said, "The true India is to be found not in its few cities, but in its seven hundred thousand villages. If the villages perish, India will perish too." Swadeshi is a program for long-term survival.Principals of SwadeshiGandhi's vision of a free India was not a nation-state but a confederation of self-governing, self-reliant, self-employed people living in village communities, deriving their right livelihood from the products of their homesteads. Maximum economic and political power - including the power to decide what could be imported into or exported from the village - would remain in the hands of the village assemblies.In India, people have lived for thousands of years in a relative harmony with their surroundings: living in their homesteads, weaving homespun clothes, eating homegrown food, using homemade goods; caring for their animals, forests, and lands; celebrating the fertility of the soil with feasts; performing the stories of great epics, and building temples. Every region of India has developed its own distinctive culture, to which travelling storytellers, wandering 'saddhus', and constantly flowing streams of pilgrims have traditionally made their contribution.According to the principle of swadeshi, whatever is made or produced in the village must be used first and foremost by the members of the village. Trading among villages and between villages and towns should be minimal, like icing on the cake. Goods and services that cannot be generated within the community can be bought from elsewhere.Swadeshi avoids economic dependence on external market forces that could make the village community vulnerable. It also avoids unnecessary, unhealthy, wasteful, and therefore environmentally destructive transportation. The village must build a strong economic base to satisfy most of its needs, and all members of the village community should give priority to local goods and services.Every village community of free India should have its own carpenters, shoemakers, potters, builders, mechanics, farmers, engineers, weavers, teachers, bankers, merchants, traders, musicians, artists, and priests. In other words, each village should be a microcosm of India - a web of loosely inter-connected communities. Gandhi considered these villages so important that he thought they should be given the status of "village republics".The village community should embody the spirit of the home - an extension of the family rather than a collection of competing individuals. Gandhi's dream was not of personal self-sufficiency, not even family self-sufficiency, but the self-sufficiency of the village community.The British believed in centralized, industrialized, and mechanized modes of production. Gandhi turned this principle on its head and envisioned a decentralized, homegrown, hand-crafted mode of production. In his words, "Not mass production, but production by the masses."By adopting the principle of production by the masses, village communities would be able to restore dignity to the work done by human hands. There is an intrinsic value in anything we do with our hands, and in handing over work to machines we lose not only the material benefits but also the spiritual benefits, for work by hand brings with it a mediative mind and self-fulfilment. Gandhi wrote, "Its a tragedy of the first magnitude that millions of people have ceased to use their hands as hands. Nature has bestowed upon us this great gift which is our hands. If the craze for machinery methods continues, it is highly likely that a time will come when we shall be so incapacitated and weak that we shall begin to curse ourselves for having forgotten the use of the living machines given to us by God. Millions cannot keep fit by games and athletics and why should they exchange the useful productive hardy occupations for the useless, unproductive and expensive sports and games." Mass production is only concerned with the product, whereas production by the masses is concerned with the product, the producers, and the process.The driving force behind mass production is a cult of the individual. What motive can there be for the expansion of the economy on a global scale, other than the desire for personal and corporate profit?In contrast, a locally based economy enhances community spirit, community relationships, and community well-being. Such an economy encourages mutual aid. Members of the village take care of themselves, their families, their neighbours, their animals, lands, forestry, and all the natural resources for the benefit of present and future generations.Mass production leads people to leave their villages, their land, their crafts, and their homesteads and go to work in the factories. Instead of dignified human beings and members of a self-respecting village community, people become cogs in the machine, standing at the conveyor belt, living in shanty towns, and depending of the mercy of the bosses. Then fewer and fewer people are needed to work, because the industrialists want greater productivity. The masters of the money economy want more and more efficient machines working faster and faster, and the result would be that men and women would be thrown on the scrap heap of unemployment. Such a society generates rootless and jobless millions living as dependants of the state or begging in the streets. In swadeshi, the machine would be subordinated to the worker; it would not be allowed to become the master, dictating the pace of human activity. Similarly, market forces would serve the community rather than forcing people to fit the market.Gandhi knew that with the globalization of the economy, every nation would wish to export more and import less to keep the balance of payments in its favour. There would be perpetual economic crisis, perpetual unemployment, and perpetually discontented, disgruntled human beings.In communities practising swadeshi, economics would have a place but would not dominate society. Beyond a certain limit, economic growth becomes detrimental to human well-being. The modern worldview is that the more material goodsyou have, the better your life will be. But Gandhi said, "A certain degree of physical comfort is necessary but above a certain level it becomes a hindrance instead of a help; therefore the ideal of creating an unlimited number of wants and satisfying them, seems to be a delusion and a trap. The satisfaction of one's physical needs must come at a certain point to a dead stop before it degenerates into physical decadence. Europeans will have to remodel their outlook if they are not to perish under the weight of the comforts to which they are becoming slaves."In order to protect their economic interests, countries go to war - military war as well as economic war. Gandhi said, "People have to live in villages communities and simple homes rather than desire to live in palaces." Millions of people will never be able to live at peace with each other if they are constantly fighting for a higher living standard.We cannot have real peace in the world if we look at each other's countries as sources for raw materials or as markets for finished industrial goods. The seeds of war are sown with economic greed. If we analyze the causes of war throughout history, we find that the pursuit of economic expansion consistently leads to military adventures. "There is enough for everybody's need, but not enough for anybody's greed," said Gandhi. Swadeshi is thus a prerequisite for peace.The economists and industrialists of our time fail to see when enough is enough. Even when countries reach a very high material standard of living, they are still caught up with the idea of economic growth. Those who do not know when enough is enough will never have enough, but those who know when enough is enough already have enough.Swadeshi is the way to comprehensive peace: peace with oneself, peace between peoples, and peace with nature. The global economy drives people toward high performance, high achievement, and high ambition for materialistic success. This results in stress, loss of meaning, loss of inner peace, loss of space for personal and family relationships, and loss of spiritual life. Gandhi realized that in the past, life in India was not only prosperous but also conducive to philosophical and spiritual development. Swadeshi for Gandhi was the spiritual imperative. |
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Whether I get there or not- the question of what curriculum - whos ebookmarks etc - would an open SBA link together is one we may as well start here. First a blog's front page that had started such a debate before the infamous google meltdown of Dec 9, 2005
of SBA - Sustainability Business Admin
Latest menu entry: Emotional Currencies
We need a new curriculum taught in business and community schools worlwide. Quite simply speaking, if the economics of externalities as taught in 20th Century MBA curricula remains the standard over the next decade, there will be no second half of the 21st Century for most of 6 billion beings.
Practical Lessons from the War Between Goodwill & Badwill Networks
By Chris Macrae, (please address any queries to wcbn007@easymet.co.uk)
It is wonderful to be here in Delhi, and I realise how much poorer my understanding of diversity- and particularly faith-based contributions to economics and development policy - for not coming here more often. It is only the practical connection with emotional energies including the trinity of faith, hope and love that pierces through hidden agenda management however complex it makes nature’s globe look. If you have had the privileged start in life of good people connections, there need be no great mystery in seeking truly productive work that is simple to do and joyfully sustain - through and by valuing each person’s lifetime with respect and openness. My last visit was 20 years ago.
Within an hour of arriving for this visit, I was enjoying a street walk, and as if by magic I came across a statue whose life India’s prime minister had inaugurated just 4 months ago. This celebrates Randiv Gandhi who was martyred in 1989 with one of his most inspirational sayings: “Let us build : united by bonds transcending barriers of caste, creed & religion; liberated from the bondage of poverty & of social & economic inequality”. I was going to say that India needs to converse around words like these on every world stage it can reach. However, a wiser voicing would be: The world urgently needs India to do that. For small countries including each of those in Western Europe to progress through the 21st Century, big countries must be free, open, revelling in the joy of the human spirit and our species’ collaborative competence. Although some have already mapped the 21st Century’s as China’s, my risk assessment scenarios make it hard to see the human race sustain the whole century unless India plays the most open – and so greatest - leadership role. Believing in the immortality of every person’s spirit has different consequences from grassroots contexts up and which individuals, communities, nations compound than if all you evolve round is the competitive belief that performance of every human being is summed up an auditing monopoly that looks backwards over the last 90 day’s grabbing of money. For example, if East & West are to reconcile, it would be better if 5.8 billion people decide to Pity America’s people stuck in monetary chains and the inability of its economics theory to be inclusive beyond borders of ring fenced corporations , than to Hate America as a nation.
And now, half a day after encountering Randiv’s spirit I find myself at the Indira Gandhi National Centre for the Arts amongst over 30 speakers from 5 continents, and a larger audience of people whose work and beliefs connects with Mahatma Gandhi’s school of practice.
By way of self introduction, I have studied mathematics, and currently how to value the way human relationships compound into the future around identities, contexts, gravities for human freedom and development. In the western world’s language, these constructs involve fancy titles like brand architecture and intangibles valuation, but my mathematical maps do not agree with the way accountants, economists and others prioritise backward transactional measurements. By their theory some thing fattening –bodily and spiritually- like Coca-Cola has often been praised as the most valuable brand in the world. By my maths, I will happily predict that the 6 billion beings on this earth value Gandhi’s identity more than Coca-Cola. If you locked me away for a few days with your deepest pure mathematicians, I could justify that last statement logically, but since I have 20 minutes to speak here, I am going to play a different role. Much more as an explorer, and amateur, someone who would like to be trusted by as many goodwill networks and cultures and people’s as I can be through my lifetime. In such a role, a guide can make some practical interpretations, suggestions of what he or she would love to see. Not expecting them to be correct (tacitly vital as they be to me) but to start discussion across disciplines, faiths, nations. Today, anyone who has the privilege of access to a computer starts producing a virtual life mode that takes around the world in 80 seconds as well a real-mode of the communities we are in as we try all the while to hold on to truth firmly.
A Exercise for Not Business as Usual
An exercise we use when in the midst of a hi-trust network like yourselves is to go round the people in the room asking if there is something they would like to briefly say that they firmly believe in but which in business circles they are made to feel foolish if they mention it. In introducing myself to you, I might choose this fool’s confession.
I connect with a lot of business people who believe there is something wrong with the Master of Business Administration Curriculum. In effect, over 90% of its contents are dominated by American publishing, hierarchical refereeing and America’s strategy to be top of the professorial auction market in any management consulting method or business profession curriculum especially those advancing hi-technology over and above people (hi-trust). This has its own blinding logic because MBA courses were originally sponsored by Merchant Banks and Accounting professions whose common creed (so-called scientific management control) is machines count as investments whereas people must always be counted as costs. According to the chief economist at the Work Foundation in London, performance measurement policy has compounded ever since the introduction of the spreadsheet in such a dim way that now 80% of the time when a country’s industry sector disappoints over time, its not a worker problem but a management problem. As far as I know, there has been one and only one open American admission of this to date in spite of over 50 one billion dollar American corporations collapsing in their own badwill the last 5 years. The inquest into NASA’s loss of the challenger space ship blamed ‘weak management’ : so much control by numbers that people’s relationships and system wisdom’s support of decision-making in a crisis broke down in over 50 ways reducing any chance of the flight crew surviving their project’s crisis.
According to one school of change practice I am an alumni of, over 90% of what is taught in MBA’s does not systemise the human organisations the world most if goodwill is to multiply. The person who founded this network did so twenty five years ago and links 1000 change facilitators in 80 countries and 50000 transformation case situations designed round conflict resolution by practising communal love of one another as the catalyst for human change.
Whilst I study the communications principles that transparent change facilitator schools use, I do not seek to be a master practitioner in any one method. What matches my capability more (further details at http://chrismacrae.blogspot.com/ ) is to join publishing networks that survey authentic leaders in the world’s largest cities: what’s missing from MBA teaching and how can we link you to an open and modular training course that fills the gap. Cities included in one of my favourite change-MBA networks formed by Italian Piero Formica include Abu Dhabi and Beijing, and editorial Board members include a high ranking official in China’s Minister of Water.
We also survey young hi-fliers just after they have completed Western MBA’s. When asked what’s missing they tend to say either ‘nothing’ or system transformation methods including changes to valuation audits or ‘personal change methods’. Those who say the latter either have a change mission in life which they have not yet found any useful teaching on practising or they realise this is the biggest empowerment change that the internet brings to the power of hi-trust people. When we then explore what personal change curriculum are out there two dominate: those based on Gandhi’s teaching which include developing your own action project or those based on various meditation and emotional self-awareness techniques which I see the Dalai Lama’s alumni as the West’s most widely accepted open source.
The opportunity for the Indira Gandhi National Centre to develop with DD some training modules around Gandhi’s practice change curriculum could be the greatest world service a public broadcaster will ever do in the 21st Century. At least as a Briton whose father was a leading journalist I intend to lobby the British Broadcasting Corporation for not daring to get involved. In the next section, I will look explore some second-ranking ideas that are on my mind. They need more conversation, but that is a secondary exercise of foolish but purposeful inquiry. Indeed adopting a joking-but-serious writing style is one way to protect oneself from personal risk when trying to help oppose big vested interests so that we end up with a different kind of globalisation from that currently being spun by commercial media sponsored by global corporations or that kind of national government which has decided that representing corporations is an easier life than representing people. My apologies in advance if this paper misses a few notes as you read it; so much is more contextual than my writing ability is able to address. Numbers come more easily to me map systems connections and change than words.
7 Suggestions or Wonders for Hi-Trust Local-Global Networks
Suggestion 1 : I would love to see the host organisations of this conference marry in one particular initiative for the world. This could develop some kind of quality control stamp around Gandhi’s Satyagraha practice. Networks could be awarded this – perhaps to different grades – and subject to the agreement that their certification could be withdrawn any time they broke the truth. The intention of such a stamp would not be to increase the monetary value of anyone linked in with it but as a symbol which people could recognise networks which respected deep trust in striving to open reconciliation spaces and seeking to cultivate harmony.
Suggestion 2 : I realise that a problem with suggestion 1 is that people will ask : what is truth? - especially sustainable truth over the warps of time , which as we will see later, my father calls future histories. From my point of view opening up such a conversation is actually a benefit. What ways do we have of recognising truths. The chart below pulls together some ‘human freedoms’ I currently belief to be truths almost all of 6 billion people can want. But it needs open conversation, the last thing I am intending is that you look at it as more than one 50 year old’s attempt to recall what he has heard people tell him they value most. What’s more interesting is whether research across religions can show these needs are human rights because they connect all the globe’s people locally. Experts do tell me that trust in relationship reciprocity (and what it compounds consequences) is one such common belief.
Reconciliation & 6 Human Freedom Gravities of Goodwill Networking
1 Water =>Food
=>2 Health
=> 3 Sustainable Pathways Banishing extreme poverty (education, access to production, open society & relationship support, context worth lifetime compounding
=> 4 Personal Safety, discrimination free, regional safety, boundaries open beyond borders
=> 5 Transparent law, economics, media – protecting freedoms of truth however small there seeds may be compared with already established power
=> 6 Human joy, communal love: spirit fulfilling diversity of 6 billion beings globally & locally, real and virtual inspirations, transcending time
For the rest of this paper I am going to use the term goodwill. I hope this systemic construct that I try to measure and map largely overlaps with the practice of truth-held-firm and indeed all the positive emotional energies such as trust, communal love, courage to conquer fear and arrogance, openness to being questioned as well as listening. It is quite probable that the English language doesn’t do justice to the rainbow of positive currencies that make human organisations sustainable in service, and learning networked economies. However, I believe even a 12 year old can recognises there are opposite emotional energies: distrust, hate, fear, closed control that are unproductive and erode both truth-held firmly relationships and any context around which they are being specifically configured both by those seeking to serve the context and this demanding that their value needs are met.
Suggestion 3 : This should be obvious but please don’t be intimidated by numbers men and soundbite commercial media. Always question what assumptions may underlie classical economists and global accountants. Failing to do so will systematically blind people with numbers. For example, I challenge accounting books that make it a rule that an organisation can only ever invest in machines, not in people. In truth, at least as I can map it, a context will ultimately prove unsustainable if it only invests in machines and not in people. Given this is one rather stunning omission from policy when derived only by these 2 consulting powers, a corollary is to ask: what other assumptions are missing from any apparently scientific numerical measurements? You may find that they have often incorporated other assumptions that reflection separation and lifelessness, which in the jargon word of accounting is all that their tangibles measurements are fit to record. 20th century accountants were addicted to the mathematical operand addition, that separates things. I am more interested in multiplication because that models how learning and emotional energies can compound value.
Suggestion 4: It would be nice to reconcile money and trust. But if someone demands that you value one most, which do you go for? It is my belief that we can prove that goodwill networks ultimately prize trust-flows over money. Why should I invest my time in a network that claims to cultivate a human freedom if it actually is measured to value money more than trust? What sort of emotional conflicts will compound through a system over time when people are told trust isn’t the most vital relationship top organise around here? I make this suggestion quite baldly, because it’s something I use in how to choose who to network with worldwide during that part of life whose time is mine.
Suggestion 5: when I am inspired by someone story, I like to ask whether we can openly publish it on the net through the tool of a weblog and in such a way that it is place located near their source of inspiration. Here’s one example from a family of 100 place weblogs that have grown up just in the last 12 months. We call them why not
Ten days ago I was at the Brazilian embassy in London listening to stories 2 Brazilian were telling of their president’s biggest personal hope. It looks as if Brazilians have cracked the DNA of water dams through a programme of over 100 project experiments around the world’s largest dam. In the 20th Century, it was assumed that this binational dam was only useful for powering much of the countries’ electricity needs. Now its realised that with open human participation all around the river’s micro-basins:
65 different ethnicities including various nomadics can improve the quality of their lives
85000 children and 4500 are already changing educational programs so that water is a celebration of life and living systems from first grade up
agricultures are changed from chemical polluting to cleansing the earth
potentially high value communal ggods can be developed from some unique wisdom about unique herbal plants
and much more
The programme connects these projects, and sustains them over the different gestation periods they take for people to compound exponentially learning and doing. The goodwill world is invited to an open week at Foz in September 2005. The emergent network hopes to change things in small ways and big. Most of the project experiences are open sourced to matching contexts around the globe. The big prize is to change media coverage so that when the 2006 Kyoto style summit convenes leaders, water has moved the ground they converse on.
If a story like this interests you, and I see why you need to know more, I have the relationship permission to link you directly with the expert whose story I have tried to retell. And if it turns out that I slightly misunderstood some of the technicalities or speed of revolution, you can correct me but nobody’s lost from such a joint exploration.
Suggestion 6: Having listened a lot to people in Brazil and India over the last year, the world I want to see develop needs your extraordinary nations to make unique contributions openly and now. That seems to be what Brazil is doing at Foz. It is certainly what a local Indian NGO is doing here
Obviously I can not speak for far larger resourced institutes including those whose representatives spoke before me this morning, but I love every word I heard. Please do tell me if the transcripts are for open sourcing on the web, because I am ten years connected in helping to circulate goodwill charters on the net.
Suggestion 7: From my 10th grade experience in using email weblogs and other virtual ways of linking people and networks, I suggest that we teach any child privileged to have access to the net to see it a tool that can help them identify the 10 mentors they most need through life and help others do likewise. Mentors may be people or greetings teams of how to earn you way to being intimately connected inside a network which your spirit finds it truly worth being it. Given the huge privilege that a child has once internet connected in this way, you might want to positively discriminate towards the education of children who don’t have such a privilege. One way of doing this is to make more and more teachers familiar with open space www.openspaceworld.com . This is a method developed by Harrison Owen who originally studied to be an Anglican priest where one facilitator can help up to 5000 people come together in a circle and decide how to maximise everyone’s participation for the future of a community, network or conflict resolution. It has only one limitation – people who come to an open space must be there for the same reason. I don’t think it takes much imagination to find a reason that interests a group of children who are tied to a community.
Can we Open Up 21st C Professions in Time for Humanity?
Combined with practising the net for 10 years, I have been storytelling about some of its great &’s such as global & local, social & economic, real & virtual life for 20 years ever since co-authoring a future history with my father Norman Macrae, of The Economist, and an English Alvin Toffler so to speak. I was particularly cheered to hear that third wave theory is now respectable because when my father applied to do a future history survey of India quite a whole ago, he got telephone call from the Indian Ambassador in London apologising but explaining why the then prime minister was worried that my father’s survey might too openly question bureaucracy.
TIME’S UP: Together globally & locally, humanity will know us as the generation who sustained or lost the world
Timeline from 1984 future history book “The 2024 Report” co-authored with my father Norman Macrae who deputy edited The Economist 1950s-1980s
2024: The worst of Orwellian times or the best for all 6 billion beings – the globalisation system will not compound an in-between outcome
2005: Man realised greatest risk was difference in incomes between rich & poor nations; the world’s great public sector broadcasters developed an international reality tv show which then linked to the internet and led to hundreds of millions of people working up 30000 actionable projects alleviating extreme povery without copsting rich folk a cent
After this book, my next 3 tried to connect globalisation, corporate branding and knowledge management. They offered practices for doing so but were not popular with top people because they conflicted with tangible accounting and the economics of separation. So since 2000, we founded the Intangibles Crisis Union to open source the mathematics of intangibles map as open hi-trust systems and networks (which we see as transparent systems * times). Given the relative failure of my other books to engage conversation, I feel its time to try publishing the maths as puzzles and gameboards (and leave it for people to contact me at wcbn007@easynet.co.uk if they really need to do a mathematical inquisition.
There are 2 types of leaders: those who agree that service and networking economies are people-centric, and those who don't. For those who agree, it is logical to want to see through an organisation with a map of its human relationship flows. This is why emotional currencies underpin the compound maths of intangibles valuation's open source standard, and are the analytic basis wherever questions about the sustainability of an organisation's context are being examined.
For longer exercises: you have our European Union Special Interest Group Emotional Intelligences, about 3 years young here
What summary is useful in a Letterman late night show format. I'll only attempt 5
5 Though many people feel trust is most central, I still have a hankering for the gods of community: faith, hope and love. Love is clearly what sustains context, community, mutual care, respect across creed, race etc. I suspect faith and hope had deeper ancient meanings that their sometimes diluted implications today. Perhaps love where we map systems of human relationships is most to do with quality and sustainability (deep context)
4 Trust seems to be closest to value. If the organisation of a context loses all trust, it will be pulled down, valueless. Andersen didn’t know society's lost trust would zeroise it; tells you something that is sorely missing if all you measure performance by is tangibles.
3 The Dalai Lama engages emotionless economists with an argument that by not studying where fear lies in a community; they depress any organisation's humanity. I think fear is used to control. Courage is needed to change, innovate, pass through conflict which is the greatest communal innovation of all if you believe open space facilitators. I am quite clear from personal discussions in 340 countries that most of the so-called Muslim-West strife circulates from fear caused by compounding economics of externalities so those who least understand a risk like that erected in Bhopal also get the most to suffer from it. That is a terrifying act of globalism because the compound consequences we all get trapped in. Courage probably has openness too- been reading about missionary work done by likes of david Livingstone. Odd how much of that still needs to be resurrected now (at least the Salvation army tells me soon as leading team trainer in HIV affected communities around Africa)
2 I do like joy. It turns up in deep flow. In fact there is a measure of how much of a lifetime is being used productively. By this measure that per centage of time being used to deepen experience of what you can most make a difference to is the most logical measure of compound personal productivity we are likely to come up with. It fits nicely with getting on exponential learning curves, which I believe we do when we are still growing with our time. It also fits this extraordinary comment on whether we really understand the strategic juice made by Alfonso Lingis, and which a conference in Delhi is being congregated on in 2007; because Indian's view of community up economics is sustainably and diversely different from that controlled by those who prefer to rule over diversity.
"One always sees things in joy. It seems to me that there is a very fundamental kind of existential decision we make: do we believe our joy or do we believe our neutral states? In the latter case, the move is always one of prudence - not to make decisions in a time of enthusiasm when one is carried away, but rather to wait until everything cools down. I think one of the most important things there is - I would almost say one could make this a kind of maxim for life - is to always make decisions in a state of joy. One should believe one’s joy more than one’s prudence, or any cautious or fearful state of mind". - Alphonso Lingis."
1 All positive emotional flows are correlated and attract each other; as do negative energies (I personally reserve some as in between - eg anger wakes me up to try to do something though (I don’t want it to turn viciously into hate). Transparency, truth, fairness seem to be infrastructural needs that underpin human systems as far as I can see. Mathematically they map intangibles valuation and strategic implementation as well as we'll ever need. A map gives me confidence that I am an equal participant with all who knowledge share its accuracy and that seek to ensure there are no professional silos or hidden agendas: (it supports visualization of networking connections, as well as simplifying all actions). A community or organisation without a see-through map is unlikely to systemically sustain context wherever that needs life.
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Yunus10000dvd dialogue starts fall08-ask for your own dvd -chris usa tel 301 881 1655 grameen.tv , worldcitizen.tv, valuetrue.com brand chartering GoogleGroups
