More, more, more

The Friday Essay from The Independent by John Lanchester and entitled 'More, more, more' is well worth a read, partly because it critiques our overconsumption in the light of the world's dwindling resources and also because it highlights the value of relationships in providing real richness for our lives. Here are some highlights from Lanchester's essay:

"... "Richness is a relationship between two people." This observation, by the Italian economist Ferdinando Galiani, was first brought to my attention by James Buchan, and it seems to me that it is one of the truest things ever said about money ...

much of the discourse about money is in some sense abstract, i.e. it is self-referential and circular – people talking about money in terms of its effects within the world of money. When we think about it in the non-abstract, i.e. the effects of money in the wider world, the one idea we need to hold in our minds is that richness is a relationship. Richness, the idea of having plenty of money, is not an inherent state, nor is it an absolute state. Richness is about the amount of money you have compared with the people you see around you. It's about where you are in relation to others, and where they are in relation to you, and whether you can have the things you want and other people have ...

We are a desiring species. We want. It goes very deep in us. Perhaps we should just accept that we want, and we particularly want what we can see that other people have but we don't.

Unfortunately, we can't do that, for two reasons. First, the incitement of envy is built into the mechanics of capitalism and advertising. We are made to want more and more, not just as an accidental feature of modern life but as a fundamental principle of the modern economy ...

At the moment, we are stuck on what is called the "hedonic treadmill": as you have more and more, your idea of what it would be to be happy keeps receding just out of reach. It's always the next pay rise, the next purchase, the next place you move to or where you go on holiday, which will make you happy. We in the West can do something that no people in history have done: we can show the world that we know when we have enough. As the planet runs out of resources, due mainly to the fact that everyone on it wants to live an equivalent lifestyle to those of us in the West, this lesson would have the potential to offer a new model for how we should live. If the people who have everything are content to live with less, maybe the whole world will consider the virtues of knowing when to stop. We have no choice other than to learn this at some point, because the planet is not an all-you-can-eat buffet. It's going to run out.

We are either going to be saved from the problem of over-consumption by some magic technological fix, or we are going to face planetary crisis, or we are going to learn to consume less. We have to start thinking about when we have sufficient – sufficient money, sufficient stuff – and whether we really need the things we think we do, beyond what we already have. "La ricchezza è una ragione." We are richer and more fortunate than most of the people who have ever lived. We should look less at what our next-door neighbours have, and more at what the rest of the planet dreams of having. Then, we should try to learn to be content where we are. In a world running out of resources, the most important ethical and political and ecological idea can be summed up in one simple word: "enough"."

John Lanchester will be delivering a sermon for the School of Life on 'Enough' this Sunday - see www.theschooloflife.com.  

The Genius of Savings Banks

Peter Heslam has posted a short piece on The Genius of Savings Banks at the Transforming Business website.

Transforming Business is a multi-disciplinary research and development project at the University of Cambridge. Surrounding it is a growing network of Christian business ethicists, economists, practitioners, consultants, psychologists, educators and opinion formers in research institutions and companies around the world. They are united in their passion to integrate their faith with their knowledge and skills to address the most pressing social, economic, and moral challenge of our time: the elimination of poverty within the constraints of finite natural resources.

Also on the site are details of Heslam's latest book, Transforming Capitalism: Entrepreneurship
and the Renewal of Thrift. This is the project's latest resource on the role of faith and entrepreneurship in creating a better world. The global economic crisis has confirmed the suspicion of many that business is irredeemably selfish and greedy. Against this background, Heslam highlights the potential of transforming capitalism for the good of the planet and its people. Only thirty-two pages long, the book is designed for busy people, taking only around ninety minutes to read. Commendations from eminent business leaders include the following:

'A compelling and timely call to a thrift-based capitalism that is truly transformative.' Dr Kim Tan, international entrepreneur and co-founder of theTransformational Business Network

'Healthy economies require entrepreneurship and investment. This booklet presents a cogent and lively argument that thrift provides both with a powerful stimulus.' Sir Mark Moody-Stuart, former Chairman of Royal Dutch Shell and Anglo-American

'Read this booklet to discover how thrift stimulates human flourishing.' Prof Theodore Roosevelt Malloch, CEO, The Roosevelt Group

'Bonus vs Pro Bono' - responses to presentations

• There is evidence that people want to open up to the spiritual in business and community life but don't know how to. The evidence suggests they are interested in spirituality rather than institutionalised religion.
• Religion and spirituality have been sidelined by secularism. A change of mindset is needed to overcome the common reaction of drawing back when religion or spirituality are raised.
• We need to find the place to outsource leadership with spirituality and to get leaders thinking spiritually. Obama is an example of a leader with a depth of spirituality.
• One issue to overcome is that of inadvertently causing offence. Potential for conflict exists because people don't know how to react to, for example, Muslim or Jewish women.
• Faith groups can assist in community empowerment by providing ways in to communities. Faith groups define identity for some and help their members grow into leadership. We also need to consider how people with no religious faith view spirituality. Sacred spaces in, for example, hospitals need to be places which are open to those with no religious faith.
• We have a responsibility of stewardship towards the planet and its peoples. Our legacy can be one of countering a system which depresses people's expectations in order to raise and exceed expectations.
• The first Muslim was a woman. Mohammad (pbuh) worked for a woman. Half of the first delegation of Muslims were women. 
• We are often too cautious through fear of giving offence. Muslims, for example, are not offended by Christians wearing crucifixes.
• Spirituality outside of organised religion is the common ground which creates space for dialogue and which has been the starting point for us in our discussions.
• Spirituality equals meaning. I have been influenced by David Bohm who identified ways in which we  misperceive time and space in everyday life. These are the two geometrics that I seek to draw in my wave drawings.
• Religion and spirituality are different poles or spectrums of the same concept and are not often valued. Talk about spirituality often alludes to a sense of difference.
• Spirituality can be a driver for better, more meaningful work. What helps people cope in business is often their value systems.
• For me, Bonus vs Pro Bono means personal benefit vs public good. The faiths commonly value giving to the wider community. St Martin-in-the-Fields is a church which runs a business with the profits funding its work with homeless people. There remain tensions around the way in which these go together.
• The mid-term elections have seen a person of faith (Obama) being slammed for not having sorted out the economy. Baroness Uddin has been criticised as a result of the Standards and Privileges Committee findings. Peter raised the issue of tolerance of imperfection. What happens when the inspiration provided by spiritual leaders is called into question?
• Faith traditions are often perceived as having disempowered women. What can women bring to such traditions?
• The Apprentice may define a part of the issue we are discussing in that it is a competition with one winner which operates on the basis of team exercises. There is an inherent tension in the programme between personal gain and collaborative working which may be symptomatic of the business world.
• Concepts of partnership can be found both in Islam and in the Co-operative movement. Shared equity is not a zero sum game. Such models work but we have moved away from them in our economy.
• A business contribution that benefits the community/wider society may be an attractive concept in the current environment.
• Success could be understood in terms of legacy - taking people with us through empowerment - but this is not valued within society, although this may be beginning to change. 
• Those who opted to work in the public sector wouldn't have gone into it in order to cut it. A big political tension currently is the Big Society in relation to the recession.
• The thought that 'bigger is better' has been a part of all our lives and we need to see a new way of sharing resources.
• We don't see spirituality as a resource, instead we see it as a stance. We need to understand spirituality as a resource for seeing higher purpose and for seeing our fellow human beings in a better way.
• Inspirational CEOs are cutting their own salaries.
• Buildings are intractable things to cut.
• Jesus told the parables of the lost sheep and lost coin. Of leaving 99 sheep in order to go after the lost one. However, this was done for the sake of the 100. The 99 were not whole if the one was not with them. The story speaks about the connectedness of us all. We need to think more collaboratively so that no one falls over the edge. Risky efforts have to be made to stop the one from going over the edge; a judgement has to be made about care for the 99 or for the one.
• The House of Lords was founded on feudalism. The history of the UK is built on inequity. There is a question to be asked about whether 'the great and the good' cover up or institutionalise inequity.
• Huge cuts are coming in health and social services. It wasn't hunky dory before the cuts and a debate is needed about how to share.
• I can't be happy if you are unhappy or I can't be safe if you are unhappy, which may be closer to Amartya Sen's phrase. The well being of the least for the well being of all. 
• The dead space and human capital freed up by cuts could be used as an incubator for micro or social enterprises.
• Spiritual leaders are the opposite of short-termism, yet leaders in the NHS are often only there for 18 months or so. Faith groups bring the long perspective and a wider awareness of time.
• It is difficult to stay with this territory. Act local, think global. Act in some way for the common good - credit unions, community gardens etc.
• Empirical evidence (a business case) exists for the benefits of workplace spirituality. Once enough pieces have been fitted into the puzzle a paradigm shift will be seen.
• How leaders handle cuts is an expression of spirituality; how they explain cuts, how they engage others with cuts instead of simply imposing cuts.
• Big bonuses for big bosses don't speak in that way.
• The celebration of community groups coming together is needed. Co-production is needed; the public sector and community groups together.  
• Mozambican artists have made powerful sculptures from weapons. We need symbolic representations of our issues.
• These ideas could be shared with Guilds and Livery Companies. These began for the benefit of ordinary traders but have in some senses become the reverse of their original purpose. 
• The City has a centre for interfaith relations in the St Ethelburga's Centre for Reconciliation and Peace and a centre for spirituality in the London Centre for Spirituality. There is also the City Circle within the Muslim community. This may leave scope for a Centre for business ethics and spirituality which could also have an artistic dimension exhibition art, architecture and artefacts and creating visual representations of ethics and economics. This idea may be of interest to the Prince of Wales or could be linked to the space on the Olympic Park that had been proposed as a Mosque site.            

'Bonus vs Pro Bono' - Peter Hyson

Twenty years ago, in the course of a discussion on death and near-death experiences with a class of 15 and 16 year-old pupils, I read them a newspaper account, credited to the Daily Mail, about the last person to be executed in this country. Numerous witnesses were present at the execution but over the course of the next 5 – 6 weeks, several hundred people all claimed to have seen or spoken with him. “Wow,” said one, “It really makes you think, doesn’t it?”

“It does,” I agreed, “Especially since what I’ve just told you is how the Daily Mail might well have covered the Resurrection stories of Jesus in the Christian Bible. Stunned silence. Then, after a few moments, a hand went up. “Oh! So you mean it’s not true after all?”

That dichotomy of thinking, that overwriting with preconceptions – or prejudice – often lies at the heart of any discussion about both ‘leadership’ AND ‘value’. And there are as many definitions and assumptions of both leadership AND value as there are people putting them forward. My starting-point is a FiLE paper from 2008 entitled “Shared Faiths’ Response to the credit crunch” and especially its argument that wealth (or value) is far more than just the monetary. My brief is to cover this from my own work and experience and from my own faith perspective. Carte-blanche to share my personal prejudices!

So how have I come to formulate those prejudices – or opinions? Over the course of the last 20 years, in various guises I’ve been working in leadership development as consultant and trainer. I’ve seen, heard and been told of leadership that has ranged from the sublime to the frankly outrageous, immoral and illegal. When I first started, ‘value’ meant ‘cash’ – the role of the leader was purely and simply to make the organisation more efficient and hence more profitable. In some ways ‘plus ca change”!

But amongst some organisations, it had a deeper meaning – the one we’re perhaps more concerned with tonight. And the interesting thing is that the more profile those organisations gave to this wider meaning of value – as a behaviour rather than a commodity – the more successful that organisation was. Why?

At this point, permit me to ask you a question:

Who are the leaders that you most admire? Not necessarily leaders of religion but of politics, of business, of sport, of community. They can be alive or dead, real or imaginary, famous or completely unknown. What it is that makes them stand out? Why exactly do they add value?

LEADERSHIP

In the US, Cindy Wigglesworth has researched several thousand business leaders’ responses to that question. These usually included …

1.         Loving/Compassionate/kind

2.         Honesty/integrity/authenticity

3.         Humble

4.         Wise

5.         Courageous

6.         Faithful, committed (esp to their ideals)

7.         Forgiving

8.         Calm, centred

9.         Passionate

10.           Inspire others

11.           Visionary

12.           Persistent

13.           See & develop others’ gifts

Wigglesworth is one of a growing band of researchers & authors talking about ‘spirituality’ as an essential component of outstanding leadership and value.

SO - WHAT IS ‘SPIRITUALITY’? (NOT religion, please!!!)

Zohar & Marshall define spirituality as “our need to place our enterprises in a wider frame of meaning and purpose”. Wigglesworth says, “spirituality is an innate need to connect to something larger than ourselves – something you feel is divine or sacred”.

In 1652, a group of men sat down over coffee in a Coffee Shop in St Michael's Alley, just a few hundred metres from here. Inevitably their thoughts soon turned to business. Deals were done, hands were shaken – and Lloyd’s of London had been born. The City’s financial houses were founded on trust, when individuals looked each other in the eye and shook hands. Their word was their bond. Their coinage of transaction was TRUST. Yet as the 2008 financial crisis unfurled, one of the key components was that those same institutions no longer trusted each other and hence refused to lend to each other!

Given that list of leadership qualities AND the origins of City financial institutions, I want to argue that any discussion of successful leadership and of value (however you define value) must involve spirituality. After all, business success requires outstanding leaders. And for most of use the leaders we most admire exhibit strong presence of those spiritual values Wigglesworth unearthed.  So why, especially in times of recession and economic struggle is the silence so deafening?

I think there are two endemic problems:

1.    An unchallenged assumption that spirituality and work are like oil and water – never to be mixed.

2.    Even where there may be willingness, there is often a lack of a commonly understood and shared vocabulary.

RESEARCH

The 2003 Roffey Park Management Report found that nearly three-quarters of workers are interested in “learning to live the spiritual side of their values”; that 40% of UK managers would value the opportunity to discuss workplace spirituality with their colleagues; that 53% are already experiencing tensions between “the spiritual side of their values and their work” - but that 90% of UK managers believe their organisations have not attempted to discuss the issue of spirituality with their employees[1].

Even more specifically, Cynthia Moe-Lobeda[2] concluded quite unequivocally: “Business ethics is disorientated where workplaces deny spirituality. It becomes a tick-box exercise in compliance rather than fuel to drive the soul of the organisation.” The FiLE paper that I mentioned earlier makes a similar point, alongside some practical suggestions.

For my part, my vision is to see a specially-designed and designated physical space in the centre of The City – a Foundation for Business Ethics and spirituality providing a sanctuary and a crucible where leaders can take time out from the pressures of their work to reflect. It might include sculptures and art specially commissioned to reflect the theme of business ethics and spirituality. Most importantly, it would be accessible to all from any faith tradition or none since it will be about Spirituality.

But I digress. There are, I think, four areas where the qualities of leaders, the adding of value and the contribution of spirituality coincide:

1. An uncommon awareness of TIME & SPACE: One of the characteristics of leaders with a highly developed SQ seems to be a different perception of “time”: not that they have more or less of it but that they have a particular way of spending it. Typically, they will spend more in focussed reflection, stillness and being. Indeed research by Californian Professor Andre Delbecq[3] suggests they deliberately “enter the workplace mindfully” - frequently pausing in the car or before an important meeting or decision to “reflect on their calling as a leader”. Delbecq says his research indicates that, as well as a heightened awareness of “time”, they also have a heightened sense of “space”, often shifting their gaze slightly to take in a favourite icon or symbol, a painting or even visiting a quiet space such as a fountain; they make use of “in-between” moments and thus arrive more focused and empowered. A core competence is contemplation - since this is what enables people to extract wisdom from experience.

2 TOLERANCE OF IMPERFECTION – which is not the same as acceptance of second-best! It is a recognition that none are perfect, that few come to work intending to do a bad job, but that nothing less than a striving for excellence in self and others can fulfil potential. Then people feel valued for themselves and not just as a component in a mechanistic process.

3. A commitment to SERVANT LEADERSHIP - perhaps been too easily dismissed as a recipe for avoiding taking responsibility, as door-mat rather than door-keeper. But as Greenleaf[4] describes it, leaders who desire to serve others will be considering value in terms of:

-         Will my influence enable all the people to grow and develop as people, healthier, wiser, freer, more likely themselves to become servants?

-         What will be the effect on the least privileged in society?

-         What will be the wider impact?

In other words, they have a gardening role as growers of rounded human beings AND a recognition that organisations are part of the communities and societies in which they’re located.

4 RADIATORS OF PEACE, or equanimity. They have their own inner sense of peace and meaning, of their place in the grand order of things and their mission to make things different and better for others in response to what they themselves have received. This is obvious to those around them and is, generally, independent of immediate circumstances – they remain in equilibrium even under pressure or crisis, their behaviours remain consistent and their vision and passion remain focussed. They have a deep sense of spirit or spirituality.

Part of OUR challenge is to not only identify those characteristics of leadership, value and spirituality but also to provide the opportunity, the greenhouse, where they can be nurtured. That truly is a mission that “boldly seeks to go …”!!! THANK YOU!

---

[1] Howard, Sue & Welbourn, David: 2004 The spirit at work phenomenon London Azure

[2] Moe-Lobeda, Cynthia D (2002) Healing a Broken World Minneapolis Fortress Press

[3] Delbecq, A.L. How A Core Spiritual Discipline is expressed in the Life of Contemporary Organizational Leaders in Spirit at Work Issue 6 March 2006.

[4] Quoted in Howard & Welbourn, p121

'Bonus vs Pro Bono' - Baroness Uddin

Thank you for your invitation to be part of what is a timely and necessary discussion within society generally and the world of business in particular.

I hope to bring a perspective as a woman and a Muslim but wish to speak primarily as someone who has seen inspirational leaders in action throughout my involvement in the community and my professional career whether among those supporting vulnerable women and children as a community worker in the East End of London or those with whom I have served in political platform as a councillor and as an active member in the House of Lords

It is a delight to be involved in politics at a time when five Asians, including three Muslim women, have claimed their seats in the House of Commons (building on Labour's fantastic record of progressing women and an equality agenda) and when a Muslim woman, Baroness Warsi, is a member of Cabinet. I have already said publicly that, as a Muslim woman, I am proud of her achievement. In time, I pray that her presence and leadership in mainstream political office will inspire a strong generation of women into public life.

Let me speak firstly, about the inspiration which Islam provides those who take on positions of leadership. Interestingly, and perhaps surprisingly, Islam discourages the practice of seeking leadership; if a person desires it for power and glory rather than serving the people by implementing the divine laws, that person is not fit to occupy it. In a well-known Hadith, the Prophet (pbuh) has said that he who seeks leadership is not fit to assume it.

Islamic moral character requires that leaders emphasize the following five key parameters of Islamic behaviour: justice; trust; righteousness; the struggle towards self-improvement; and promise keeping. A Muslim leader is expected to be just, behave righteously, strive towards self improvement, and never break his word. S/he is to consult with others, especially in areas where s/he is not competent. Islam stresses consultation in all affairs. A leader is expected to bear adversity patiently, and remain forever humble.

A Muslim leader should restrain from behaving unjustly — whether to community members, to customers, to suppliers or any individuals. Muslims believe that a leader with a firm faith (iman) will not get out of responsibility for her/his actions, and will continuously emphasize good deeds.

In Islam a leader must be kind, compassionate and forgiving towards those whom he leads. A leader must also consult the people before taking a decision but once a decision has been made no weakness is shown and the policy be pursued with single-mindedness of purpose, determination and courage. The leader, however, must first articulate the vision and demonstrate the ability to turn it into action by aligning performance with vision to create a

climate of success for the realization of the stated goal.

In summary the qualities for leadership in Islam are: knowledge and hikmah (wisdom, insight); taqwa (love and fear of Allah); ‘adl (justice) and rahmah (compassion); courage and bravery; shura (mutual consultation); decisiveness and being resolute; eloquence; a spirit of self-sacrifice; and sabr (patience). These are the qualities that build and sustain strong communities.

Women play a pivotal role in building strong communities where everyone feels valued, yet women all over the world have had the challenge of tackling stereotypes and breaking through the moulds that have been imposed on them.  This is a status quo for women of all the worlds.

Muslim women, in particular, are sympathised with due to perceptions of being oppressed and weak and living in a patriarchal society, as if they / we do not belong to the race of women.

All of us know that some women do fall into that category and fit the stereotype, but just as many women in the world do not subscribe to that experience. Discussions are rare about Bangladeshi, Pakistani or Muslim women in general with reference to their educational and social advancement, except when it refers to them in the context of forced marriage, honour killings and now the live issue of the veil. For many women, these are tragic personal experiences, but we must learn the lessons of empowering women through enabling their economic and educational independence which in turn will ensure that Muslim women are empowered in the big society so that they feel strong and tackle those issues for themselves and for their daughters.

We must stray from confusing women’s empowerment with their role in ‘so called preventing extremism’ - such ideas are preposterous and will indeed further alienate even those who are well educated.

During 2008 and 2009, I chaired the government taskforce looking at ways to increase minority women's participation in public life. It was a cross-party coalition, and I strongly believe that we provided some inspiration for Mr Clegg and Mr Cameron. I have said often that there is no shortage of talented women willing or able to take leadership roles.

I spent 30 years of my life working in a professional and personal capacity with disadvantaged women and their families, and together with others we have enabled those whose voices were mostly unheard and put in place structures and organisations which have afforded many opportunities to participate in the public arena either as volunteers or in official capacity. Although much of these and other programmes continue to have limited impact on ordinary grassroots, economically inactive women, it is worth pointing out that in our journey with the taskforce across different parts of Britain the numbers of women willing to put themselves forward for office took us by enormous surprise. I am pleased to say that there are a number of success stories as a result of some of that work, including that of the noble Baroness, Lady Hussein-Ece.

I believe that this work fundamentally shifted party-political opinions and contributed to the pressure on parties in selecting their candidates.

We know that it is a fact that Muslim women continue to face significant barriers and often with few opportunities to represent themselves, a narrow and closed-minded view of Muslim women prevails.

It is important to recognise that there is no fundamental struggle between Islam and "the West", but a complex interplay of forces relating to issues of gender, social marginalisation and exclusion as well as lack of opportunities.

These forces impede the right of individuals to live lives of dignity and equality, with the misappropriation of religious beliefs in some instances used to justify deprivation of basic human rights.

If we are serious about the empowerment, particularly of minority community and faith groups, to fulfil their individual potential and truly contribute to the community, we must provide them with sufficient educational and recreational opportunities. We know that when all members of society feel included in their community, a real change can occur. Organisations like Faith Regen Foundation and the Jagonari Centre have worked for over a decade to encourage constructive dialogue for disadvantaged women to unleash their potential. Faith Regen is also partnering women's organisations in Malaysia and Bangladesh, where women leaders are addressing the impact and advantage for women in a digital age.

Faith Regen’s CEO, Dr Husna Ahmad, who was named in the Queen's Birthday Honours list and received an OBE for her services to disadvantaged people, and the chair of Jagonari, Ruhan Chowdhury, an entrepreneur, are among those I consider as inspirational Muslim leaders.  Dr Husna said on receiving her award: “I believe that we all have a social responsibility to work collaboratively to promote opportunities for all and achieve social justice.

We also need to be determined to tackle prejudice and Islamophobia as well as the male discrimination and family pressure that women suffer when seeking employment. Despite these challenges and stereotypes, more and more women, increasingly proactive, are interested in participating in ESOL and information technology classes. This willingness is a massive opportunity to engage women's participation.

Finally, I am intrigued by the Big Society concept. It is made and lived particularly by minority women. It is the background that developed the ghettos of the dilapidated East End of London into a plush Docklands and yuppieland, but it failed to empower the community or to decentralise or share power for ordinary citizens.

The elites of our world have always resisted sharing power and positions. The new economy has demonstrated that, all too well, about those who will always survive against all adversities. We can see the reality of leaving behind us a lost generation of young, talented people in our communities. Pro bono vs Bonus – we need to move beyond lip service into the realm of equity by reflecting the community in our workforce.

Renegotiating 'value': Bonus vs Pro Bono

'Bonus vs Pro Bono' is the second in our series of Renegotiating 'value' seminars and seeks to explore the value of inspirational leadership in business. The seminar will be held in the St Martin's Hall at St Martin-in-the-Fields (Trafalgar Square, London WC2N 4JJ) tomorrow (Thursday 4th November) between 4.00 and 6.30pm.

Here are brief biographies of our seminar speakers, Peter Hyson (Change Perspectives Ltd) and Baroness Uddin:

• In the book Alice’s Adventures in Wonderland, a confused Alice seeks directions from the Cheshire Cat. “That depends a good deal on where you want to get to," says the Cat. "I don't much care where - " Alice replies. "Then it doesn't much matter which way you go," retorts the Cat. "-- so long as I get somewhere," Alice adds as an explanation. "Oh, you're sure to do that," says the Cat, "if only you walk long enough." In one sense, that might summarise Peter Hyson's  life and career to date! For much of it, he’s not necessarily been totally clear where he’s been heading. He’s not one of those people who while they were still in short trousers fixed on a goal in life and single-mindedly pursued it until it was grasped and held aloft in a triumphant fist! The middle distance has often only emerged slowly out of the very definite mists of time. More specifically, that’s manifested itself in his work as a professional swimming coach, a senior teacher, a Church of England vicar, in working with the most senior leaders in leadership development and managing change and, more recently in writing novels and scripts and in TV production.  A Handbook for Coaching with Meaning and Spirituality is currently with Routledge. And throughout all those areas, people have been grappling with the question that so perplexed Alice: the area of spirituality, quest for meaning and the drawing to something or someone outside of and greater than ourselves.
• Baroness Uddin was the first Muslim woman in the House of Lords. Born in Bangladesh and brought up in England, she is an advociate of social reforms and equal rights. A formidable champion for women, Lady Uddin was invited to the House of Lords in 1998 for her contribution to the advancement of women's and disability rights. She began her professional and political career in the 1970's, in the East End of London, developing a number of leading edge and well-regarded services and organisations. Many of these have since come to be accepted as benchmarks for sustainable development and community engagement. Baroness Uddin has served on the Government's Select Committee on European Affairs and has chaired several Government task forces, under the auspices of the Prime Minister's office, the Home Office and the FCO. She also chaired the Government's Taskforce on Ethnic Minority Women Councillors.

Bruce Irvine, who was to have been an additional speaker, is now unable to attend. The seminar costs £5.00 (pay on the door) and we look forward to seeing you there tomorrow. Renegotiating ‘value’ is a seminar series organised by Faiths in London’s Economy (FiLE) in association with: Ethos HumanCapital; Faith Regen Foundation; The Grubb Institute; Mission in London’s Economy; the SmithMartin Partnership; St Ethelburga’s Centre for Reconciliation & Peace.

Structures of economics and change (2)

Here are more process diagrams from Roger Searle, who writes that:

 

"Second economic view is about the universe exploiting us; why society, which is getting too greedy and also fearful, moves away from doing the nasty things which need doing and for which we are agents of compulsion. I don't actually think 'fairness' is an easy agenda."



Making money or making a difference - are they opposed? (3)

Making money or making a difference - are they opposed?

• It’s not so much about how much money you have, but about how you make it and how you use it.
• They are often but not always opposed. We urgently need to harness our economic system to goals of justice, human rights and environmental stewardship.
• We need a resource based economy, not money/profit. Do no work that’s not socially constructive/sustainable. Audit and manage what actual resources we have.
• The love of money is the root of all evil but shared or given money can be a sign of love.

Making money or making a difference - are they opposed? (2)

Making money or making a difference - are they opposed?

• In my opinion it's relationships that make economies work; so you can make a profit and make a difference if you put other people first.
• Money can be made in an ethical or in an unethical manner - and it can also be used ethically or unethically.
• It depends how money is made.  Speculation and separating means from ends in finance and economics is unjust and undermines  spiritual, social and environmental value.
• NO - If you are making money to allow you to make a difference. YES - If you are making money at the expense of people.

Making money or making a difference - are they opposed?

Making money or making a difference - are they opposed?

We have begun today asking people to email their response (in no more than 25 words) to this question (send to jonathan.evens@btinternet.com and forward the request, if you are willing to do so, to other people in your address book). All responses received will be posted here.

The first responses received have been:

• Making money is not as great an issue as using effectively the money you have, for the benefit of those who have little.
• Having money-making as an ultimate aim is, by definition, self-centred (even if that ‘self’ is an organisation or community). Making a difference requires selflessness.
• Money made can be put to good use to make a difference. Many millionaires donate to charity and sponsor events that make a difference.

Renegotiating 'value': Bonus vs Pro Bono

'Bonus vs Pro Bono' is the second in our series of Renegotiating 'value' seminars and seeks to explore the value of inspirational leadership in business. The seminar will be held in the St Martin's Hall at St Martin-in-the-Fields (Trafalgar Square, London WC2N 4JJ) on Thursday 4th November between 4.00 and 6.30pm.

The seminar speakers are:

• Peter Hyson (Change Perspectives Ltd) has specialised in leadership development, working with both individuals and strategic teams to boost high performance. He has clients in the public, private and not-for-profit sectors. His consultancies have included working with Directors in Professional Services, promoted because of their exceptional technical skills, to adjust to learning people-leadership skills; and a major Organisation Development project with a Government Department to re-assess its work-culture. He says, “After at least four separate careers, the key theme – and what excites me - is helping people and organisations exceed their expectations, to feel they have power and influence.” These portfolio careers also reflect an eclectic range of business skills and interests, including story-writing, for both business and pleasure and he will shortly be publishing a book about coaching and the “third IQ” - spirituality. His favourite management development insight is "The great coach is the one who brings out the greatness in others" (Nancy Kline).
• Bruce Irvine is the Executive Director at the Grubb Institute. He is a consultant clinical psychologist with more than 15 years of experience working with children, adolescents and young adults in a range of settings from high security to community based open access services, as a senior manager in the NHS he has lead on Partnership development and organisational change. As the consultant lead for Young Minds he was responsible for the work of 50 consultants working with Education, Health, Social Care and the Voluntary Sector. His voluntary responsibilities include chairmanship of the Voice for the Child in Care and Chair of Governors of Tavistock Mulberry Bush day unit. He is also an honorary lecturer at British and European universities on the psychological health of children and young people, and is currently working with a Scandinavian university developing programmes for business leaders and managers, and regularly participates in programmes on group and organisational behaviour in the UK and France.
• Baroness Uddin is a Labour Peer and was the first Muslim woman in the House of Lords. Born in Bangladesh and brought up in England, she is an advociate of social reforms and equal rights. A formidable champion for women, Lady Uddin was invited to the House of Lords in 1998 for her contribution to the advancement of women's and disability rights. She began her professional and political career in the 1970's, in the East End of London, developing a number of leading edge and well-regarded services and organisations. Many of these have since come to be accepted as benchmarks for sustainable development and community engagement. Baroness Uddin has served on the Government's Select Committee on European Affairs and has chaired several Government task forces, under the auspices of the Prime Minister's office, the Home Office and the FCO. She also chaired the Government's Taskforce on Ethnic Minority Women Councillors.

To register for the seminar, which costs £5.00, phone 020 8599 2170 or email jonathan.evens@btinternet.com.

Renegotiating ‘value’ is a seminar series organised by Faiths in London’s Economy (FiLE) in association with: Ethos HumanCapital; Faith Regen Foundation; The Grubb Institute; Mission in London’s Economy; the SmithMartin Partnership; St Ethelburga’s Centre for Reconciliation & Peace.

'Profit vs Prophet' - Responses to presentations

• While I personally enjoy voluntary work, for those shut out of the economy their only option may be to work voluntarily ad there can, therefore, be a patronising aspect to voluntary work.
• The benefits of volunteering often outlive the person who volunteers.
• There are patterns which can be identified around which healthy systems can be designed.
• There is a relationship between systems and human emotions as systems can accommodate the expression of emotions and imagination.
• We can't generalise about bankers being the sole problem in this recession.
• Technology has a tendency to ratchet upwards. This is a destabilising tendency.
• Micah says that wealth is the opposite of righteousness and that it feeds a feeling of omnipotence. In response we need a greater appreciation of common wealth and common well being.
• I was impressed by the thought that profit should be kept for planting.
• How can the principles of well being be applied to those in business, that there might be a blessing of business? Judaism doesn't have a problem with business.
• How to define excess?
• We are inclined to approach issues from ourselves and move outwards from there but faith in God's economy will challenge London's economy. Secondary theology is thinking about the present situation and applying theology to it. Primary theology is starting with God's economy and challenging the current situation. Most Western life is actually based on the exploitation of others. We are ridden with usury and don't recognise it. As our corporate structures are based on violence they erode the values of which Abigail Morris spoke. TED talks suggest that there are nine planetary boundaries that we have crossed. We must deal with these structural issues.
• We need to develop balance. The Qur'an says that if the tribe of Adam were given one mountain of gold they would not be satisfied until they had another.
• Interest needs to be set against trade. Trade is encouraged in the Qur'an.
• Usury is either excessive interest or any kind of interest. My argument is that, if you gain benefit from others or from the Earth, that is usury. Corporate Social Responsibility is payment for guilt.
• Money can be a receptacle for our fantasies. It can make a difference by putting something in to society. It is easy to think that everything is negative but there is change afoot as organisations realise that in order to gain business you have to contribute to society.
• I live in a Benedictine community which has a common fund and where we pool our wealth which is then redistributed according to need. The Christian Church quickly moved away from this position and became a defender of private property. We need to explore the idea of common wealth, that wealth is a gift from God which is only loaned to us giving us a duty to ensure that everyone benefits according to need.
• I wonder whether a male/female divide is going on under the radar. I am not sure that my husband could have conversations about the values which Abigail Morris raised in what is for him a very masculine work environment.
• We need to emphasise the responsibility of individuals in society to live within their means.
• There is a general promotion of greed and consumption within our society. Small businesses and entrepreneurship can signal a different approach. We need to step up and lead by example.   
• Who will be our Micah?
• Jeffrey Sachs, Economist at Columbia University, has written about common wealth and the possibility of a change of mindset.
• There is the question of excessive money and what people do with it. Bill Gates is an example of drawing others into philanthropy.
• This seminar, and Abigail Morris' presentation in particular, has been a example of the translation work needed to connect what faith traditions have to say about work and wealth and link these to the world and language of business.
• Money has been fantasy since Richard Nixon delinked the dollar from gold. We have seen hyper Capitalism since that point.
• I visited the Amish community and found that they could not believe the craziness of our systems, including the setting aside of land that is not farmed. They have two questions for their discernment test, from which we could learn; Is it useful for our community? Is it doing God's work?
• We need to be wary of philanthropy as it is often palliative.
• Micah-like statements can be found in the recent book by Rowan Williams and Larry Elliott, Crisis and Recovery.  

'Profit vs Prophet' - Abigail Morris

A Jewish man was praying for a lottery win when he heard God say to him, "Can you meet me halfway and buy a lottery ticket."

Our topic tonight is about the business of well being and wealth. Research demonstrates that wealth does not make us happy. 58% of people in the relatively affluent UK define themselves as being happy compared to 86% in the relative poverty of the African continent. The UK has a mental health crisis with £6bn lost on stress in the workplace and mental health issues cause more deaths than cancer. 1 in 10 children have a mental health problem.

It seems that having less than a certain sum of money (in the UK, this amount seems to be around £20,000 per annum) tends to make people miserable but that earning above that level makes no difference to people's reported levels of well being. Interestingly, the poverty of others makes us unhappy. The spirit level of inequality affects you even if you are at the top.

Well being is, of course, hard to measure. Ed Diener studied the well being of nuns from their entry into the convent as novices and then throughout their lives. He found that attitudes made a significant difference to length of life, with those having a positive attitude living up to 15 years longer than those who did not. Our sense of well being ad our attitude to life seems to affect our health and longevity.

Martin Seligman, who studies postive psychology, suggests that we can shift towards improving our sense of well being; that there are practical steps we can take to do so. Based on such scientific evidence, the new economics foundation has created a set of five simple actions which can improve well-being in everyday life.

These have clear corrollaries to teaching within Judaism: Give (Tzedakah) - being a volunteer and giving to charity has consistently been shown to be hugely beneficial, both mentally and physically (peer to peer support has been noted as the biggest help to cancer suffers with the implication that giving gives you more); Connect (Kehilah) - people cope better if they are part of community networks and possess strong relationships with friends and family; Be Active (P’ilot v’kasher) - exercise is not just about physical health but mental wellbeing as well, while kosher practices are about an awareness that our bodies are changed by eating animals; Keep Learning (Torah) - learning new skills stimulates the mind and can have long term benefits in reducing your chances of developing dementia or alzheimers; and Take Notice (Tefilah) - reflecting on your surroundings and your feelings can help you to appreciate what matters to you most (something towards which Shabbat or Sabbath assists), while prayer can bring an awareness of daily miracles. Maimonides argues that bodily health and well being are both part of the path to God.

To these, and based again on the work of Martin Seligman, ResponseAbility add Gratitude (Berachot) as studies have shown that if people take time at the end of every day to reflect on things that have gone well there is a marked increase in well-being. Seligman suggests each day writing down three things for which you are grateful while Rabbi Meir urged an obligation to recite 100 blessings daily.

None of these steps towards well being are about making money. The scriptures say, "Choose life, that you should live." The Jewish toast is 'L’Chaim: To Life.'

'Profit vs Prophet' - Harmander Singh

When I was contacted, I was told that the aim of the seminar is to explore whether making money and making a difference are opposed?

My immediate thought and reaction to the question was that they are NOT opposed as long as the making of money is by honest means and if it is NOT the sole purpose of making money and the making of difference is just an accidental by-product. The fuller answer is that they can be complimentary.

I also said to myself, it is why I personally have achieved neither.

Looking at the topic in Sikh terms, I believe that being rich and being a Sikh are not mutually exclusive. One can be rich and still be a good Sikh. The Sikh Gurus bestowed upon the Sikhs the concept of "Miri-Piri" and "Raj Jog" which is princely living according to Gurmat (Gurus teaching/thinking) and therefore attuned to the Almighty.

I felt I needed to back my thoughts up with some Scriptural excerpts in case someone says I am making it up – and luckily I found loads but will just give you three that were suggested to me by Tarlochan Singh - a Sikh friend on the internet.

As the malady of egoism is annulled, by grace of the Master, shalt thou practice sovereign yoga (Rajyoga)]

(5^th Guru, Guru Arjan Dev, Guru Granth Sahib, 211)

God's devotees, even though householders, in contemplations of the essence of enlightenment to worldly pleasures remain indifferent.

(3^rd Guru, Guru Amar Das, Guru Granth Sahib, 599)

Sayeth Nanak: By contact with the Master is the true device of living perfected. In a life of smiling playfulness, enjoyment of wear and food, Is attained liberation.

(5^th Guru, Guru Arjan Dev, Guru Granth Sahib, 522.)

(English translations by Gurbachan Singh Talib)

Miri-Piri is the balance between Spiritual and Temporal living and denoted by the two crossed swords in the Sikh symbol the Khanda.

All Sikhs are encouraged to be householders – this does not mean property developers or Peter Rachmans. Being rich is not a pre-requisite to being a Sikh. The point I made was that it is okay to be rich as long as you live according to the principles of Gurmat and not indulge in un-Sikh businesses or those businesses which force you to a life that is anything but "honest living."  Here, the three basic principles of Sikhi always apply.  These are: Naam Japna, Kirat Karni and Vand ke Shakna.

Where, Naam Japna is to remember God lovingly during all waking moments.

Kirat Karni means making an honest living that is according to Gurmat living. I doubt if selling alcohol, tobacco, illegal drugs, and being in the adult entertainment business is according to Gurmat at all because these kinds of activities promote what Gurmat strictly forbids. In Britain and Europe, Sikhs own a large number of businesses that sell alcohol and and tobacco. Many of them are stinking rich and some claim to make a difference too.

A bank robber or a thief too cannot claim to do "kirat karni" simply because they use both their hands in doing those illegal and dishonest deeds. I am deliberately making the distinction between dishonest and illegal for tax avoidance and tax evasion fall into a good analogy but, to the poor person who cannot afford well versed accountants, both are dishonest.

Vand Ke Shakna is to share with others, especially the needy and vulnerable. As there is no Welfare State equivalent worth mentioning in certain parts of the world and certainly not in the times gone by, Sikhs donate (Daswandh or Darshan Pehta) whatever they can from their earnings to the Gurdwara – which is more than just a place for congregational worship.  It provides a centre where support of all kinds can be sought either directly or signposted.  This can make a difference for some.

I just make both ends meet and take out Daswandh, but I have never been rich in my entire life. Life has always been a struggle. Regardless, I always feel blessed by the Guru.

Conversely, if a Sikh cannot even make ends meet, he/she cannot take out Daswand and help the needy or contribute to a wider Panthic cause. I know it is not always possible, but a Sikh should strive to be in a position where he/she can help others.

How can this be practised one may ask? I can offer you a story my late father used to tell me which may strike a chord with some rich corporate bankers around the corner.

There was once a rich businessman who came across a holy man (funny how it is always men), and asked for a blessing to make him even richer so he could do some good later on in life although whatever his business was selling was already making a difference to people’s lives anyway.

The holy man thought for a moment and then asked the rich business man what the secret of his success was that made him as rich as he was already?

‘Oh that is easy’ the rich businessman replied, ‘I wheel and deal extensively, stay on top of my business sector, am good with words and people in that I can guess what the buyer wants to hear and I just tell him (yes a man again) exactly that. He buys the product or service and I make a profit – it matters not whether it is the best product I have, or even the right one and will not be what he needs’ the rich businessman continued and ended by saying ‘I obviously do not tell him if he can buy it cheaper elsewhere’.

The holy man paused for a while and then asked the rich business man if people liked him, trusted him and if that mattered to him?

‘Of course, everyone likes to be liked and trusted, but in business one has to cheat, lie and be ruthless to get ahead’ replied the rich businessman. ‘these are the rules of the game and inherent in any business manual written by authorities on the subject in my profession – it is what guarantees a return on investment’ he added.

The holy man took a deep breath, looked the business man straight in the eye and said‘ I will do you a deal that will make you richer both in terms of money and in spirit, what is more, people will also like you and trust you too – my business manual demands a return too and clearly there will have to be an agreement between both of us before I share the technique from my business manual – it happens to be written by a higher authority in my profession and also guarantees a return which is longer lasting’.

‘Sounds great’ said the rich businessman ‘what is the catch or fee for the secret in your profession’s manual?’ he asked.

The holy man continued looking at the highly excited rich businessman and said ‘There is no catch or fee, but you need to follow the instructions religiously (sic) and perhaps make a voluntary donation to a worthy cause from the additional profits you will be making after a short while’.

‘Just tell me the secret and I will give generously’ said the rich businessman, rubbing his hands expectantly.

After shaking hands on the deal, the holy man asked the rich businessman to make a note of each occasion he lied or cheated a customer daily and aim to reduce the total by one or more if he could every day until it reached zero – he must also return each month to give the holy man an update on the progress made.  The rich businessman explained his industry relied on cheating and lying but he had given his word and shaken hands on it so will come back at the end of each month to report back as agreed.

At the end of the first month, the rich businessman came and reported that at first he found it really hard, having to turn away business hurt him but as the weeks passed, it got easier and he had recovered the lost business by the end of the month.

At the end of the second month, the trend of increased business continued as word got around about this ‘honest’ businessman. As he had decreased the number of lies and cheating at a faster pace his business also grew, he had to increase the number of staff he employed to keep up. He had also taken up matters with his suppliers to give him more reliable and quality goods of his own accord. Business and profits were booming beyond all expectations.  He wanted to make a large donation to the holy man or a charity of the holy man’s choosing – but the holy man declined and suggested that the very rich businessman give the donations to causes of his own choosing.

By the end of the third month, the now very rich businessman had stopped lying and cheating altogether, he was wealthier beyond expectations and even more surprisingly, people openly said they liked him – this in turn affected his close friends and even competitors – who all wanted to practice the new technique of not lying and cheating in order to get richer. They soon began following his example and made a real change to society with generous donations to the vulnerable and needy.

The moral of the story is that you do not have to forgo making money in order to make a difference – while using performance monitoring and bonuses for higher achievements – something in their original business manuals.