'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' - 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.

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': seminar 1 summary

Presentations from  Mannie Sher (Tavistock Institute), Abigail Morris (ResponseAbility) and Harmander Singh provided a rich variety of perspectives on and approaches to the topic 'Profit vs Prophet: making money and making a difference, are they opposed?', as well as clearly demonstrating the relevance of faith traditions in grappling with the issues.

Mannie Sher began with the Biblical prophets, and the prophet Micah in particular, sketching out the context into which they spoke and highlighting the way in which they demonstrated the courage to denounce the corruption of rulers, sympathise with the poor and call for justice as being the essence of God's demands. The prophets however were opposed to excessive and unequal profits, and not profit per se. In an Agrarian society, production cannot be solely for immediate consumption, some produce must be stored for future planting and a contemporary equivalent may be the division of one third for direct costs, one third for indirect costs and one third as profits for future investment. Time is a key factor as profiteers seek to shorten work processes to maximise profits and are solely concerned with profits in the present rather than investment for the future.

Current research undertaken with Alison Gill seems to suggest that bankers are currently inhabiting a bubble where their only talk is of investments and decisions are made solely on the basis of how much a particular investment has increased. In speaking about the banking crisis they seemed only able to talk in terms of headline phrases and seem unsure of how to judge their part in a systemic failure. The system is drunk on debt and has distorted negatives into positives, so that 'Greed is good'. A middle way is needed which understands that money is more than the value of the things we buy as it is also a vehicle for our fantasies (conscious imagination) and phantasies (inner unconcious). We need both prophets and profiteers in order to marry the wisdom, humility and care of the prophets to the wit and acumen of the profiteers.

Abigail Morris provided a different model for translating the wisdom of the Jewish tradition into the contemporary business world by utilising the insights of psychological and sociological research into wellbeing. Research demonstrates that beyond what is, in the West, a minimal level of wealth (£20,000 per annum) levels of well being do not increase with income. Levels of well being for those with wealth are reduced by surrounding poverty and levels of mental ill health are also high and rising in the affluent West. Positive psychology impacts on wellbeing, including health and longevity.

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; 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; Keep Learning (Torah) - learning new skills stimulates the mind and can have long term benefits in reducing your chances of developing dementia or alzheimer’s; and Take Notice (Tefilah) - reflecting on your surroundings and your feelings can help you to appreciate what matters to you most. To these, and based 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. It is worth oting that none of these steps towards well being are about making money. Instead, the scripture says, "choose life, that you may live."

Harmander Singh noted that the Sikh Gurus bestowed upon the Sikhs the concept of "Miri-Piri" and "Raj Jog" which is princely living according to Gurmat (Guru's teaching/thinking) and therefore attuned to the Almighty. Miri-Piri is the balance between Spiritual and Temporal living and is denoted by the two crossed swords in the Sikh symbol, the Khanda. All Sikhs are encouraged to be householders but this does not mean becoming property developers or Peter Rachman's. It is acceptable 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. Naam Japna is to remember God lovingly during all waking moments. Kirat Karni means making an honest living that is according to Gurmat living. Selling alcohol, tobacco, illegal drugs, and being in the adult entertainment business are activities which Gurmat strictly forbids. 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 as it provides a centre where support of all kinds can be sought either directly or signposted.

Among the responses made by seminar participants to these presentations were the following:

• There needs to be a relationship between the systems we inhabit and our human emotions. Systems need to accommodate the expression of emotion and imagination.
• Wealth can feed a feeling of omnipotence but common wealth can equal common well being and is similar to the concept of shalom.
• Often we begin with the present situation and apply theology to it. This is secondary theology. Primary theology begins with God's economy and challenges the current situation. Primary theology sees most Western life as built on the exploitation of others.
• Change is afoot as organisations recognise that in order to gain business you also have to contribute to society. Corporate Social Responsibility is one aspect of this change.
• We need to explore the idea of common wealth, which was there in the Early Church but was quickly lost as the Church became a defender of private property. Wealth is a gift from the Almighty; a loan to us with a duty to ensure that everyone beefits according to their need.
• Society promotes greed and consumption; we all bear responsibility for this and need to learn to live within our means. Small businesses and enterpreneurs can signal a different approach to that of the multi-nationals.
• Money has been fantasy since Nixon delinked the dollar from gold. We have experienced hyper-Capitalism from this point onwards. 

Questions arising from our discussion included:

• How to define excess?
• Who will be our Micah?
• Our use of discernment questions developed by the Amish Community: Is it useful for our community? Is it doing God's work? 

These and other questions will be discussed further through this blog and at the subsequent seminars. The next seminar is Bonus vs Pro Bono which will explore the place of inspirational leadership in renegotiating 'value'. Speakers are: Peter Hyson (Change Perspectives), Bruce Irvine (Grubb Institute), and Baronness Uddin. The seminar will take place on Thursday 4th November, 4.00 – 6.30pm, St Martin-in-the-Fields, Trafalgar Square, London WC2N 4JJ. Cost: £5.00. To register, phone 020 8599 2170 or email jonathan.evens@btinternet.com.

Renegotiating 'value': what faiths offer 21st century business leadership

Renegotiating 'value': what faiths offer 21st century business leadership is a seminar series which seeks to explore the benefit and challenge of faith traditions in leading sustainable businesses through three seminars:

• Profit vs Prophet exploring whether making money or making a difference are opposed. Speakers: Jay Lakhani (Hindu Council UK), Abigail Morris (ResponseAbility), Mannie Sher (Tavistock Institute). Thursday 7th October, 4.00 – 6.30pm, St Ethelburga’s Centre for Reconciliation & Peace, 78 Bishopsgate, London EC2N 4AG;
• Bonus vs Pro Bono exploring the place of inspirational leadership in renegotiating 'value'. Speakers: Peter Hyson (Change Perspectives), Bruce Irvine (Grubb Institute), Baronness Uddin. Thursday 4th November, 4.00 – 6.30pm, St Martin-in-the-Fields, Trafalgar Square, London WC2N 4JJ; and
• Stakeholder vs shareholder value exploring who it is that businesses are/should be accountable to and the difference this makes to their structure and operation. Speakers: tbc. Date: tbc. Venue: tbc.

Cost: £5.00 per seminar. For seminar 1 registration is online here or by phoning 020 7496 1610. For seminars 2 & 3 phone 020 8599 2170 or email jonathan.evens@btinternet.com. Further publicity will be added once the details of seminar 3 are finalised.

Renegotiating ‘value’: 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; St Ethelburga’s Centre for Reconciliation & Peace.

FiLE works with faith communities in order to create coordinated faith-community responses to the issues facing London's economy.