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What do we mean by a Circular Economy?

Over the past ten years, the adoption of the circular economy (CE) idea by academics and professionals has consistently increased. A study conducted by Kirchherr et al. in 2017 revealed that the notion of CE is understood and applied in many manners. Although various interpretations of CE can enhance scholarly viewpoints, the process of divergence and fragmentation can hinder the formalization of the idea. Although sustainable development is often seen as the primary objective of CE, there are still uncertainties over the ability of CE to simultaneously promote environmental sustainability and economic growth.

The Circular Economy is an economic system that aims to replace the notion of “end of life” with reducing, reusing, recycling, and recovering materials throughout the supply chain. This paradigm shift facilitates value maintenance and sustainable development, resulting in environmental quality, economic growth, and social equity, ultimately benefiting present and future generations. It is facilitated by a coalition of stakeholders, including consumers, policymakers, industry, and academia, together with their technology advancements and capacities.

Practically speaking, it results in minimizing waste to the lowest possible level. Recycling ensures that the materials of a product be retained within the economy wherever feasible when it hits the end of its useful life. Moreover, these can be repeatedly and effectively utilized, thereby generating additional value.

This deviates from the conventional, linear economic paradigm, which operates on a capture-production-consumption-disposal cycle. This strategy is dependent on substantial amounts of inexpensive, readily available resources and energy.

The three fundamental concepts of the circular economy

  • Central to the concept of a circular economy is the notion that waste does not exist. Thus, the initial concept is to recognize that pollution and waste are inherent outcomes of deficiencies in our designs.
  • Principle two of a circular economy is the conservation of limited resources. In essence, it is imperative that we guarantee the preservation of the resources we obtain from our planet for the purpose of constructing various products and materials inside the economy for the maximum duration feasible. Essentially, firms are overhauling their development strategies to create goods and components that are capable of being fixed, reused, or remanufactured.
  • The third and ultimate concept is rooted in the restoration of natural cycles and systems through the applications of a cyclical methodology.

In conclusion

Since the advent of the industrial revolution, economies have adhered to a linear paradigm of production and consumption, leading to a profound accumulation of waste and environmental degradation. Nevertheless, the circular model seeks to counteract this harm by implementing a regenerative industrial model specifically developed to enhance the efficiency of resources, decrease greenhouse gas emissions, and minimize all adverse externalities throughout the production and disposal cycles.

Investigating the Christian Significance of the Hamsa Hand

Abstract

Upon my arrival to the Prins Bisschopsingel (PBS) office on October 24, I discovered a “Hamsa Hand keyholder” positioned on my desk. I promptly surmised that Joke van Daalen (FIC General Secretariat) had positioned it there as a present, having recently returned from her holiday in Morocco, North Africa. Subsequently, Joke sent me an email including literature regarding the Hamsa Hand. After meticulously examining the information, I was intrigued to investigate this “spiritual symbol” to uncover its profound significance. Presenting a Hamsa Hand as a gift signifies the expression of desires for safety, happiness, and success. I express my gratitude to Yoke for her thoughtfulness, benevolence, and love. This study presents pertinent information concerning the Hamsa Hand from a Christian perspective.

Keyword: amulet, evil eye, emblem of protection, gift-giving, interconnectedness of humanity, open hand, security, spiritual well-being, symbolism

Introduction

Throughout history, people have pursued safety from the unknown using symbols and talismans. These objects, imbued with significance through our beliefs and faith, serve as a potent reminder of our link to a larger force in the universe. The Hamsa Hand is a symbol that is widely recognized in numerous cultures and religions. This timeless symbol has evolved beyond its beginnings to serve as a global emblem of safeguarding, power, and goodwill.

The Hamsa transcends mere symbolism; it serves as a poignant reminder of our shared yearning for protection, peace, and a connection to the divine. Reflecting on its significance allows us to recognize the Hamsa’s power to cross cultural and religious divides, bringing us together in our shared quest for safety and spiritual fulfillment. It acts as a protective charm that safeguards our surroundings while also enhancing our inner strength and resilience. Integrating the Hamsa into our spiritual journey encourages us to welcome its protective energy and the blessings it represents. It inspires us to stay alert to negativity while keeping ourselves receptive to the universe’s abundance.

Depiction and the design of the Hamsa Hand

The Hamsa Hand’s distinctive shape – an open palm with five fingers stretched outward – is thought to fend off evil spirits, negative energies, and disaster. This symbol’s significance in numerous spiritual traditions stems from more than only its protective characteristics; it also reflects humanity’s connectivity with the divine.

Image: Hamsa Hand

First of all, let us note that the Hamsa is known by many names. This is because it is an important symbol in almost every major religion. Here are some of its names.

  • Hamsa: A transliteration of the Arabic “Jamsa” or “Khamsah” meaning five
  • Hand of God: A general name
  • Hand of Fatima: After Fatima, the daughter of the Islamic prophet
  • Hand of Miriam: After Miriam, the sister of Aaron and Moses of Jewish faith
  • Hand of Mother Mary: After Mary, the mother of Jesus in Christian beliefs
  • Hamesh: Meaning 5 in Hebrew
  • It’s also known by the variations Humes Hand, Khamesh and Khamsa.

Early origins

The Hamsa Hand stands as one of the most ancient symbols in recorded history, with origins tracing back several millennia. It is posited by scholars that this symbol predates all significant religions, many of which subsequently incorporated it to signify various elements of their faith. The Hamsa is believed to have its origins in Mesopotamia and Carthage, where it served as an amulet designed to ward off the evil eye, a notion prevalent across various cultures. Subsequently, it disseminated across various regions, achieving recognition on a global scale, although it initially garnered significant popularity in the Middle East and North Africa (Dani Rhys, 2023).

Table: Significance of the Hamsa Hand

Hamsa VariationCultural SignificanceSymbolsUsage
Fatima’s HandIslamic and Middle Eastern culturesEye symbol, five fingersJewelry, home decor, talisman
Hand of MiriamJewish cultureStar of David, menorah, TorahJewelry, wall hangings, amulets
Hand of MaryChristian cultureCross, Virgin Mary, Christian symbolsReligious spaces, jewelry, gifts

Origins of the Hamsa Hand in Christianity

Biblical references

Jennifer Fitzgerald (2024) asserts that in examining the roots of the Hamsa Hand in Christianity, one must acknowledge the extensive scriptural connections that have influenced its importance. The Hamsa Hand, referred to as the Hand of Mary or Hand of Fatima, is thought to originate from the narrative of Mary, the mother of Jesus. Biblical stories indicate that the angel Gabriel visited Mary to announce the birth of Jesus. In numerous Christian traditions, the Hamsa Hand is regarded as a symbol of protection and heavenly favor, reflecting the safeguarding influence of the angel Gabriel in Mary’s life.

The biblical allusions to the Hamsa Hand encompass not only the narrative of Mary but also additional examples of supernatural safeguarding and direction (Fitzgerald, 2024). The Psalms have verses that describe God’s hand directing and guiding His people during challenging periods. The depiction of the hand as a symbol of strength and protection is well established in Christian symbolism, rendering the Hamsa Hand a potent emblem of trust and heavenly guidance.

Are there further occasions in which the Bible explicitly designates the Hand of God? Certainly. Nonetheless, those texts explicitly pertain to the spiritual essence of God’s presence in our life. Frequently, they depict God’s “hand of blessing” or “hand of punishment” contingent upon the situation (For example, refer to Deuteronomy 11:12). The references to God’s hand, His eyes, or the “strong arm of the Lord” are termed anthropomorphisms, a literary device that ascribes human traits to God. Nonetheless, these characteristics are not intended to be taken literally, as God, being a Spirit, does not possess a physical hand, mouth, or eyes (Sams, 2024).

Symbolism in Early Christianity

During the formative period of Christianity, the Hamsa Hand has profound significance as a symbol of faith and devotion. Early Christian cultures saw the hand as a potent talisman capable of repelling malevolence and bestowing blessings upon its bearers. The five fingers of the hand are frequently understood as symbolizing the five wounds of Christ, so associating the sign with the crucifixion and the ultimate sacrifice for humanity’s salvation.

The early Christian iconography of the Hamsa Hand also mirrors the prevailing cultural ideas of the day. During a period characterized by persecution and uncertainty, adherents sought emblems of protection and hope to fortify their faith. The Hamsa Hand, characterized by its elaborate design and profound spiritual significance, serves as a concrete reminder of divine presence and safeguarding among challenges.

“I believe we are currently in an era where an increasing number of individuals are experiencing isolation and loneliness,” asserts Glazer. The challenges of warfare, poverty, climate change, and several contemporary issues are intrinsically disruptive. A Hamsa serves as a reminder of God’s presence and the potential for good fortune to manifest in our lives. Maria Hayes, a spirituality specialist, asserts that the Hamsa can function as an amulet. It can protect you from injury, disease, or malevolent gaze.

In this setting, Mary’s hand serves as a potent symbol of God’s ability to manifest His purpose through the activities of ordinary individuals, endowing them with extraordinary skills and capacities. We might all benefit from a semblance of the Divine to surmount the problems in our lives, and the Hand of Mary serves as a reminder of this thought to Christians. This further underscore the universality of the human yearning for spiritual protection and solace.

Box: Interpretative Themes of the Hamsa Hand in Christianity

– Prosperity, wisdom, spirituality, peace, health, to bring blessings to the household, courage.

– Divine protection and blessings.

– The Hamsa hand only gives and asks for nothing in return.

– Popular symbol for warding off negativity today.

– Divine femineity, compassion and even fertility, justice, fairness and strength.

– Diversity, equity and inclusivity (DEI)

– Source of strength and hope in times of need.

-. Shield against negative energies.

– Brings about good fortune or good luck

– Christian iconography

Wrapping up

Overall, the Hamsa Hand is a widely used and respected emblem. The Hamsa symbol has many different meanings, but at its core, it represents protection against evil. Even today, many people keep the Hamsa Hand close as a symbol of protection and good fortune.

Finally, the Hamsa hand is a valuable and versatile emblem of protection in many cultures and religions. Its capacity to transcend boundaries demonstrates its power and universality.

As we continue to learn about and enjoy the rich history and significance of this ancient symbol, let us remember its essential message: that we can all find refuge, strength, and protection within its protective embrace. Indeed, in a world where differences frequently split, the Hamsa hand serves as a poignant reminder that disparate ideas can share common ground. May this revered icon inspire future generations with togetherness, understanding, and harmony.

References

  1. Dani Rhys (2023, November 8). Hamsa Hand: A Potent Symbol of Protection. Retrieved from https://symbolsage.com/hamsa-hand-meaning-and-symbolism/ (Accessed 25 October 2024).

Why are some countries rich and others poor, and what can be done about it?

The question, imbued with childlike curiosity, is paramount in the field of economics. The answer is contingent upon the quality of government. The work by Acemoglu, Johnson and Robinson (2001) titled, “The colonial origins of comparative development: an empirical investigation”, largely corroborates this assertion. The study is fundamental in understanding the influence of historical institutions on contemporary economic inequalities among nations. The authors examine how various European colonization strategies resulted in the formation of different institutions, which have had enduring effects on economic development (The Economist, October 19th, 2024, p.65). Countries that developed “inclusive institutions” – which uphold the rule of law and property rights – have gradually achieved prosperity, while those that created “extractive institutions” – which, as the laureates described, “squeeze” resources from the broader populace to advantage the elites – have suffered from consistently low economic growth.

The model proposed by the laureates for elucidating the conditions under which political institutions are established and modified comprises three components. The first issue pertains to the distribution of resources and the locus of decision-making authority within a society, whether it resides with the elite or the populace. The second point is that the people occasionally possess the capacity to exert influence by mobilizing and intimidating the ruling elite; hence, power within a society encompasses more than mere decision-making authority. The third issue is the commitment problem, indicating that the sole solution is for the elite to relinquish decision-making authority to the population.

The empirical evidence from the Korean and Colonial experiments indicates that variations in economic institutions, rather than location or culture, are the principal determinants of long-term economic performance. The theoretical framework elucidates how commitment issues, the menace of political losers, and the interdependence of efficiency and distribution culminate in the formation of inefficient economic institutions that favor the powerful.

Key Points:

European Mortality Rates: The study uses historical data on European mortality rates as an instrument to estimate the impact of institutions on economic performance. In regions where Europeans faced high mortality rates, they established extractive institutions rather than settling.

Institutional Persistence: These extractive institutions persisted even after the colonies gained independence, significantly affecting their economic outcomes.

Economic Impact: The authors find that institutions have a large effect on income per capita. Once the effect of institutions is accounted for, geographical factors like being in Africa or near the equator do not significantly impact income levels.

Furthermore, the disparity in wealth between countries is a complex issue influenced by various factors. Here are some key reasons:

Institutions: Effective political and economic institutions play a crucial role. Countries with inclusive institutions that promote education, innovation, and investment tend to be more prosperous. In contrast, extractive institutions that concentrate power and wealth in the hands of a few often hinder economic growth (the Royal Swedish Academy of Sciences, 2024).

Geography: Geographic factors such as climate, natural resources, and location can impact a country’s economic development. For example, countries in temperate zones often have more fertile land and better access to trade routes (TEDED).

Education and Health: Higher levels of education and better healthcare contribute to a more productive workforce. Countries that invest in these areas typically see higher economic growth (Federal Reserve Bank of St. Louis).

Trade and Markets: Open markets and trade policies can drive economic growth by allowing countries to specialize and benefit from comparative advantages. Conversely, protectionist policies can stifle economic progress4.

Historical Factors: Historical events, such as colonization, can have long-lasting effects on a country’s economic trajectory. The institutions and policies established during colonial times often persist and influence current economic conditions (the Royal Swedish Academy of Sciences, 2024).

Culture and Social Norms: Cultural attitudes towards work, savings, and investment can also affect economic outcomes. Societies that value education and hard work tend to be more prosperous (John Kay, 2005).

Understanding these factors can help in formulating policies to reduce poverty and promote economic growth.

Strategies for navigating these disparities

Videos to watch:

References

Acemoglu, D., Johnson, S., & Robinson, J.A. (2001). The Colonial Origins of Comparative Development: An Empirical Investigation. American Economic Review, 91 (5): 1369–1401.DOI: 10.1257/aer.91.5.1369.

Batabyal, A.A. (June 24, 2022). Wealth of nations: Why some are rich, others are poor – and what it means for future prosperity. Retrieved from https://theconversation.com/wealth-of-nations-why-some-are-rich-others-are-poor-and-what-it-means-for-future-prosperity-185116 (Accessed 23 October 2024).

Romer, P.M., (2018). NobelPrize.org. Nobel Prize Outreach AB 2024. Retrieved from https://www.nobelprize.org/prizes/economic-sciences/2018/romer/facts/ (Accessed Wed. 23 Oct 2024).

Solow, R. M., (December 8, 1987). Growth theory and after. Prize Lecture. Retrieved from https://www.nobelprize.org/prizes/economic-sciences/1987/solow/lecture/ (Accessed 23 October 2024).

Vezzoli M, Valtorta RR, Gáspár A, Cervone C, Durante F, Maass A, et al. (2024) Why are some countries rich and others poor? Development and validation of the attributions for Cross-Country Inequality Scale (ACIS). PLoS ONE 19(2): e0298222. https://doi.org/10.1371/journal.pone.0298222.

We are what we eat: Ultra-Processed Foods

I wrote this short post to remind you to be careful what you consume. Remember: “We are what we eat.” Ultra-processed food, in addition to making us sick, is damaging the environment, erasing cultures, shrinking our faces, probably making us infertile, and leaving us defenceless against microbiological attacks. Policy interventions are needed to curb rising ultra-processed food (UPF) consumption and in turn, combat associated negative health outcomes and premature mortality.

But what is ultra-processed food?

The name is derived from a relatively recent classification method known as NOVA. (Consider it a competitor to the usual food categories of fruits, vegetables, grains, proteins, and dairy.) NOVA was developed by Brazilian researchers and has been widely embraced by non-governmental organizations, activists, and researchers during the last decade.

According to The New York Times, Food Group 1 includes “unprocessed or minimally processed foods,” such as meat, fruit, wheat, and pasta. Group 2 includes “processed culinary ingredients” such as oils, butter, sugar, honey, and starches. Group 3 is “processed food,” which includes ready-to-eat combinations of the first two that have been preserved, such as beans, salted nuts, and smoked meat. Group 4 includes “ultra-processed foods,” which are defined as ingredient formulations that are “mostly of exclusive industrial use, made by a series of industrial processes, many requiring sophisticated equipment and technology. Ultra-processed foods are what our parents referred to as junk food: packaged snacks, soda, sugary cereals, energy drinks, and candy bars. These foods, which are high in artificial additives and deficient in critical nutrients, disrupt our evolutionary relationship with what we eat, resulting in a slew of health problems such as obesity, cancer, and even other chronic conditions.

Learn to identify processed foods

Whenever possible, try to avoid or limit ultra-processed foods. Consider the examples in this table to help you quickly determine if a food is minimally processed, processed, or ultra-processed.

Minimally processedProcessedUltra-processed
CornCanned cornCorn chips
AppleApple juiceApple pie
PotatoBaked potatoFrench fries
CarrotCarrot juiceCarrot cake
WheatFlourCookies

Indeed, ultra-processed food is primarily designed to maximize profit, with extremely low-cost components and a lengthy shelf life (Van Tulleken, 2023). Everything about processed meals is about profit at the expense of health, according to corporate boardrooms and stockholders who consume the same glop. Those ultrawealthy corporations whose children marry and have future families, all of whom are susceptible to the same ailments as the poor. In other words, the development of ultra-processed food is motivated by cost-cutting strategies that not only lower the nutritional value of the meal but also make it more durable and transportable. This enables the global expansion of food products, disrupting local food systems and economy, particularly in developing countries.

The global supply chains required to manufacture ultra-processed food, which frequently involve acquiring elements from various countries and employing energy-intensive industrial processes, have resulted in an economy where food is no longer about nourishment but rather about profitability. This economic system prioritizes efficiency and profit over public health and the environment. This commodification of food underscores deeper systemic difficulties in which nutrition has been subordinated to corporate interests, resulting in widespread consumption of low-nutritional-value products.

Processed food refers to much more than just the processing. It is the process of growing raw food using synthetic pesticides and fertilizers in plastic-covered beds that are irrigated with plastic. Genetically modified crops laced with proven carcinogens and endocrine disruptors, which are found in every cell.

The study of diet/food, and what distinguishes a healthy diet from an unhealthy diet, is now centred on how it affects our bacteria in our microbiomes. Our microbiome’s health has been related to obesity, cancer, inflammation, depression, anxiety, and physical health. We evolved with our bacteria to live on whole, minimally processed plant foods that supply the complete complex package of a food, including fibres, vitamins, minerals, polyphenols, and undiscovered substances, among other things. Our germs did not adapt to live on processed foods. Until we understand this complex arrangement we have with our microbial ecosystem and see the health of our population decline as a result of major dietary changes, it appears prudent to stick with what we know keeps microbes well fed and happy and to severely limit what we don’t understand and haven’t quantified what it is doing to our microbial selves. Microbiome researchers have already issued dire warnings that modern diets are “starving our microbial selves.”

Regulatory failures and the role of policy in the spread of ultra-processed food

The lack of rigorous monitoring has allowed for the widespread use of chemicals, additives, and procedures in ultra-processed food production without adequate assessment of their long-term health impacts. Thus, it prioritizes the interests of food businesses over public health. Furthermore, the global expansion of ultra-processed food, particularly in low-income countries, is exacerbated by lax regulations, as seen in Brazil, where the introduction of cheap ultra-processed food has displaced traditional whole-food diets, leading to a sharp increase in obesity rates.

This theme emphasizes the need for more stringent regulatory regimes that prioritize health over industry profits. To fight the worldwide health issue created by ultra-processed food, regulatory reforms such as stronger additive control, more transparent labelling, and limiting the marketing strategies of ultra-processed food firms are required. Corporate interests should not influence public health policy, and providing consumers with more knowledge is a more effective technique than outright prohibiting ultra-processed foods. To improve health outcomes, I also recommend that people minimize their use of ultra-processed foods by experimenting with partial elimination or discontinuing them totally.

Galamsey: Regarded as a “colossal environmental degradation” problem.

In Ghana, galamsey is a term employed to denote illicit, small-scale gold mining operations. Gold mining often entails the retrieval of gold from riverbeds and surface deposits using basic equipment and techniques, therefore resulting in adverse environmental and social impacts.

Galamsey is a significant manifestation of the failure of political, traditional, and security leadership and governance in Ghana. The rapid expansion of Galamsey has resulted in extensive damage to forests, farmlands, water bodies, and other natural resources, therefore endangering the health of people and the future of Ghana. A multitude of stakeholders are advocating for the elimination or standardisation of galamsey, together with the rehabilitation of deserted locations throughout the nation. Undoubtedly, previous attempts at implementing various governmental measures to combat illegal mining have shown to be ineffectual, given the increasing prevalence of galamsey operations.

The drivers of galamsey are deeply entrenched in poverty, inadequate legal structures, corruption, insufficient education, disputes over land ownership, worldwide demand for minerals, and migration from adjacent nations (Ebenezer Oboh, 2023).

An inherent obstacle is the lack of comprehensive understanding on the operational disposition of galamsey. Insufficient data exists regarding the operational categories, characteristics, and their respective environmental impacts, which are essential for a successful policy mitigation of the galamsey threat. An additional obstacle is the scarcity of data regarding the expenses associated with decommissioning and remediating the deteriorated facilities.

Many civil society organisations have accused the government of neglecting to address the issue of corruption in the battle and the involvement of politically exposed individuals in galamsey operations.

With around three months remaining until the general elections, the galamsey issue has emerged as a prominent topic of political discussion and a campaign issue, with the two main political parties embroiled in the customary game of assigning blame.

In order to effectively address the threat of galamsey, which has become a national security and safety concern, Ghana, as a sovereign nation, must recognize that the crucial factor for success is not the creation of new policies, but rather the political determination to rigorously enforce the current policies. As a nation, we must recognize that the battle against the galamesy threat requires unwavering dedication and resolve from our political leaders, chiefs, clergy, media experts, and other stakeholders to secure victory in this battle, regardless of the difficulties or barriers.

Some sustainable solutions

Therefore, Ghana must embrace a multifaceted strategy to tackle this intricate problem. Enhancing the capabilities of law enforcement authorities is of utmost importance in successfully controlling unlawful mining. Through the provision of sufficient resources, training, and technology, the government can augment their ability to properly implement mining laws and regulations.

Effective public awareness efforts are essential in enlightening communities about the detrimental consequences of illicit mining. By providing education to the public on the environmental, health, and economical ramifications. Ghana has the potential to cultivate a strong culture of accountability and promote the reporting of illicit mining operations.

It is imperative to actively involve the local populations and offer them alternate means of earning a living. Assistance for the advancement of sustainable alternatives, such as agriculture or lawful small-scale mining, might effectively decrease reliance on illicit mining activities.

In order to strengthen these endeavours, Ghana should meticulously examine and revise its mining legislation and regulations. The closure of loopholes that enable illicit mining activities will guarantee efficient deterrence. The effective implementation of stricter sanctions for wrongdoers and a legal structure that prioritises adherence are essential elements of this approach.

A broader approach

Comprehensive combat against illegal mining necessitates indispensable collaboration and international cooperation. In order to enhance the battle against illegal mining, it is imperative to engage in the sharing of best practices, information exchange, and coordination among government agencies, civil society organizations, and foreign partners.

Nevertheless, Ghana is currently at a crucial point where it has the chance to transform its mining industry and safeguard its natural resources for future successive generations.

By adopting sustainable solutions, Ghana may establish responsible mining methods that protect the environment, empower local populations, and stimulate economic development. Through collaborative endeavors of the government, society, and international partners, Ghana has the potential to achieve a promising future. This future will involve the preservation of its scenic landscapes and the promotion of harmonious coexistence between its people and the natural environment.

The Phenomenon of Leader Loneliness

Recent scholarly investigations have focused on the subjects of leadership and loneliness. Assuming a leadership role, whether in a professional or personal context, might result in experiencing isolation and loneliness as a consequence of the burden of duty. While individuals not in a leadership position may not readily recognize these phenomena, it is a surprisingly common experience for many leaders to feel lonely on a daily basis.

According to a Harvard Business Review article, more than 50% of CEOs experience sensations of loneliness, and a significant 61 percent believe that this negatively impacts their work. Leader isolation poses a significant issue. This phenomenon is especially applicable to newly appointed leaders and those selected from a group of peers to assume a formal leadership role.

Several studies have demonstrated that the experience of loneliness can have a detrimental effect on the performance of a leader, resulting in diminished motivation, reduced job satisfaction, and reduced productivity. Effective leaders must possess awareness of this phenomenon and establish robust relationships both within and beyond the workplace in order to mitigate these consequences. It is crucial to allocate time towards establishing relationships with peers and actively seeking out mentors in order to prevent falling into the cycle of loneliness.

Loneliness was experienced by the Savior.

It has always been such. The cost of leadership is isolation. Conscientiousness comes at the cost of solitude. Adhering to principle incurs the drawback of solitude. I believe it is inevitable. The Redeemer of the world was a human being who existed in isolated solitude. His statement: “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head” (Matthew 8:20) is the epitome of loneliness, encapsulated in immense tragedy.

An unparalleled image in history is that of the Savior supine on the cross, the sole Redeemer of humanity, the Redeemer of the world, accomplishing the Atonement, the Son of God enduring the sins of humanity. While contemplating this matter, I am reminded of a comment articulated by Channing Pollock: “Judas, with his thirty pieces of silver, was a failure.” The crucifixion of Christ was the epitome of temporal and eternal significance.

An Aspiration and Invocation for All Leaders

May God grant you the courage to walk without fear, even in solitude, and to see within your hearts the tranquillity that arises from aligning one’s life with principles, the “peace of God, which passed all understanding” (Philippians 4:7), which I humbly beseech as I leave with you my testimony and evidence of the divine nature of this sacred endeavour. Furthermore, as a servant of the Lord, I bestow upon you every happiness as you progress in your lives towards abundant and remarkably productive experiences, in the name of Jesus Christ, Amen.

Academic: Research Collaborators and Mentors

I am deeply grateful to the following people for how they have impacted on my academic development and professional life. May God richly bless you. Thank you.

Hannes Leroy (Professor in Leadership Development)

Amy C. Edmondson

Jim Detert  (WCAI)

Moran Anisman-Razin

Daan van Knippenberg

Daan Stam

Inga Hoever

Drew Carton

Stephanie Creary

Serena Chen

Bart Dietz

Andrew Martin

Anne Nederveen-Pieterse

Mandy O’Neill

Lumumba B. Seegars

Jing Wu

Jia Wei Zhang

Sigal Barsade (of Blessed Memory and a model)

Dirk van Dierendonck

Mathijs van Dijk (Professor of Financial Markets)

Pursey Heugens (My PhD External Assessor)

Sim Sitkin (Duke University, USA)

Ronit Kark

Blake Ashforth

Lukas Meijs (Volunteering, Civil Society, and Businesses)

Emmanuel K. Yiridoe

Brian J. Lucas and Brian Lucas (Cornell University)

Goski Alabi ( A colleague and a friend in academia)

Abednego Feehi Okoe Amartey (UPSA)

George Babu (an avid researcher, teacher and traveller)

Jorn Lyseggen (Meltwater Entrepreneurship School of Technology)

Onno Akkermans (Financial Consultant AVE Begeleiding)

An Appeal for the Reinstatement of the Polymathic Professor in the Academic Setting

The Oxford Dictionary defines a polymath as “an individual possessing extensive knowledge or learning.” They possess extensive knowledge and experience in a diverse range of subject areas and domains. The polymath’s expertise is anticipated to aid in the resolution of intricate challenges that require the application of transdisciplinary knowledge. The concept of a ‘renaissance man’ is based on the idea that individuals should embrace all ideas, which is rooted in the belief that being a polymath is valuable.

Nevertheless, in the present day, the globe has undergone a complete reversal. Currently, we find ourselves in a situation where the modern world, particularly academia, places a strong emphasis on hyper-specialization. In certain instances, within our highly compartmentalized academic environments, individuals not only possess an intense level of specialization but are also expected to refrain from developing an interest in any other fields of study. I am acquainted with colleagues who were refused opportunities not due to their lack of expertise in their primary fields, but rather because they had also conducted research in other subjects. Striving to become a well-rounded individual might pose numerous challenges for someone in the academic field. Although sexual promiscuity has long been frowned upon by society as a whole, even the act of engaging with different academic subjects has been highly condemned in modern academia.

Due to the tremendous accumulation of knowledge by humanity since the Renaissance, attaining the status of a true polymath has become exceedingly difficult. The majority of individuals lack the time, money, or cognitive capacity to acquire expertise in more than a few areas. In order to approach the status of a polymath, one must adopt a generalist approach and be prepared to face criticism as a ‘jack of all trades’. It is extremely challenging, if not quite impossible, to locate a suitable position and platform for individuals of this nature within our highly compartmentalized academic institutions. For individuals seeking the most advantageous option, smaller universities that require faculty members to teach a wide range of courses within closely related academic fields are the ideal choice. Therefore, should you willingly forgo all the recognition and achievements that can be obtained through your professional advancement and instead choose to become a generalist? Indeed, I strongly believe so. If the pursuit of understanding, self-actualization, and personal growth towards being a complete individual holds great significance in your life, then this is particularly relevant.

It encompasses more than just wealth and recognition; it pertains to existence itself. Engaging in extensive reading and conducting independent research to uncover fundamental concepts across various domains brings immense pleasure. Witnessing the profound connectivity of seemingly unconnected areas of knowledge is an exceptional artistic experience. Many of us are continuously bothered by the need for frequent dosages of this experience throughout our lives. An economist may need to compromise certain professional aspirations by dedicating time to conducting research in another field of interest, such as linguistics or computer programming. However, if it provides him with an enhanced feeling of being and a deeper personal significance, what could be more significant!

Ultimately, beyond a certain threshold in specialization can be quite challenging for certain individuals who possess minds that are resistant to fully immersing themselves in a singular micro-specialization. As a business researcher, I am unable to exclusively prioritize and specialize in only one area such as marketing, human resources, or finance during my whole career, solely based on my employer’s expectations. Occasionally, I am also inclined to go into research on topics pertaining to philosophy, economics, psychology, sociology, and cultural studies. I excel in perceiving the extent or range of things rather than their profoundness or intricacy. These distractions undoubtedly elicit disapproval from the authorities due to reasons such as “you are being paid to conduct research on buyer remorse!”.

An exemplary existence should be defined by its vitality rather than its one-dimensional nature. You do not have to limit your tireless pursuit of expanding consciousness through extensive knowledge to only professional aspirations. If you feel limited and particularly if money and fame hold no greater significance than the aforementioned pursuit, you should contemplate relocating to a workplace that values and compensates your polymathic abilities. Seek out a university that is committed to delivering comprehensive and well-rounded education to its students. If you find yourself in an Ivy League institution and have the opportunity, you should consider establishing a research center focused on integrative projects that need the application of extensive knowledge and abilities.

Hospitality: An attitude of heart and mind.

Hospitality entails much more than a simple greeting or an offer of food or drink. Hospitality is a heartfelt attitude that welcomes others and allows them to come as they are. According to Henri Nouwen, hospitality is creating a welcoming environment for strangers to become friends rather than enemies.

“Hospitality, therefore, means primarily the creation of a free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. . . Hospitality is not a subtle invitation to adopt the lifestyle of the host, but the gift of a chance for the guest to find his own.”

Hospitality involves inviting people into our space, which includes our lives, minds, emotions, world, and efforts. Hospitality is how we get out of ourselves. It represents the first step toward breaking down the world’s borders. Hospitality is how we transform a biased world, one heart at a time (Joan Chittister).

Racism will exist until you and I begin to accept different races. There will be conflict until you and I start taking the enemy in. There will be classism until you and I start incorporating the other elements of society into our own worlds, lifestyles, parties, and neighbourhoods.

The Benedictine Rule is a tonic for human separation. Benedict welcomes the poor and the pilgrim, the young and the aged, the wealthy and the impoverished, members of our own faith community and passers-by. Every guest is treated with the same kindness, care, decency, and attention.

The difficulty is to provide companionship without confining the guest and independence without abandoning them. “The real host is the one who offers that space where we do not have to be afraid and where we can listen to our own inner voices and find our own personal way of being human.” It entails creating an environment in which new life can emerge and everyone’s talents can flourish. To do so, we must be at home with ourselves and be willing to let go of our fear of change. We must be willing to be vulnerable and adapt to new ways of doing things. We must let go of our narcissism and extreme individualism.

According to Gerald M. Fagin (SJ), hospitality entails being open to what our guests and strangers provide us. We receive a revelation from the visitor that has the potential to improve and enrich our lives, as well as introduce us to new ideas and ways of thinking.

Hospitality entails being sensitive to people and their needs, even anticipating them. Gula notes, “The key to hospitality is ‘paying attention.'” When we pay attention, we free ourselves from self-preoccupation. To be hospitable, we must get out of ourselves and become interested in others.

Often, our lack of hospitality stems from a failure to observe and acknowledge others and their needs—both those of the greater world and those closest to us. Jesus exemplifies that attentiveness. He observed the sick, the excluded, the hungry, and those who went by. God continues to pay attention. As we reflect on Jesus’ ministry, we are called to become more mindful of others in order to continue on Jesus’ ministry.

The Meaning of Our Faith and the Obligations That Come with Being a Member of the Christian Community.

Introduction

I offer this reflection as an attempt, in the context of a Ghana endowed with abundant natural resources but where many people are uncomfortable with the levels of homelessness and poverty that persist in our society, to spark a discussion about the meaning of our faith and the obligations that belonging to the Christian community imposes on us. The reflection suggests that Jesus was executed by decent people acting for good motives, since the God revealed by Jesus had profound ramifications for the ordering, behaviour, and structures of society, consequences that endangered the existing order. It suggests that Jesus was executed because his time’s leaders recognized the revolutionary economic, social, and political implications of the personal transformation that comes with being a follower of Jesus. The religious authorities believed that the society in which they lived was ordered according to God’s plan, and that by giving Jesus over to be executed, they were acting in conformity with that will. The Gospel depicts a battle between two very different conceptions of God, with dramatically different implications for our personal lives and the structure of our world. Jesus lost and died; nonetheless, the resurrection vindicated him, his understanding of God, and his vision for our world.

Jesus and the Marginalised

The poor are those groups in our cultures who are pushed aside, unloved, rejected, or marginalized. We can identify them by asking the question, “Who do you not want living next to you?”

Living the Gospel means affirming the dignity of every human being as a child of God. Affirming the dignity of travellers, homeless people, LGBT individuals and allies, sex workers, drug users, and offenders frequently challenges the traditional thinking of a society that feels insecure and often fearful, and hence prefers to keep them apart at arm’s length. The more we have to defend, the more our need to isolate ourselves from people on the fringes who we regard as a threat to our security. Thus, despite being prosperous in ways we could not have imagined a decade ago, there are more homeless people on our streets than ever before (100,000 people, according to the Ministry of Gender, Children, and Social Protection, 2023), our prisons are overcrowded, and hospital waiting lists are longer. There are less personality issues and adult repercussions from child sexual abuse.

Affirming the dignity of individuals on the edges today may be a deeply political act, just as it was in Jesus’ time. It may result in a challenge to political authorities if they fail to provide their basic necessities. Caring now is frequently a political act.

We are sometimes advised that religion and politics should be kept separate, but this was not Jesus’ method. His concern for and insistence on the dignity of every individual as a child of God had political ramifications for the organization of his own society, as it does for ours today. It also had personal consequences for him and his life, turning many of his contemporaries against him and rallying the authorities to remove him. Similarly, our care may necessitate political changes in our own society, as well as personal ramifications for our lives.

Christians’ desire for a new world, one in which each human being’s dignity and humanity are valued, necessitates a revolution in the economic, social, and political interactions that currently define our communities and globalized capitalism institutions. To challenge those systems by our words and deeds invites criticism, hatred, and antagonism from many in those communities. Shopping malls in Africa offer every possible luxury commodity to those who can buy them, while people starve and die a mile away. Drugs are unavailable to the poor in many parts of the world because patent rights, which protect drug companies’ profits, take precedence over the health and lives of the poor. Obscene poverty coexists with obscene wealth; exploitation and marginalization are seen as unavoidable, if unfortunate, byproducts of a world where “profit is the key motive for economic progress, competition the supreme law of economics, and private ownership of the means of production an absolute right that has no limits and carries no corresponding social obligation” (On the Development of Peoples, Pope Paul VI, 1967, para 2)

In Ghana, everything, including our basic needs, has increasingly become a commodity to be purchased by those who can afford to buy it: housing, education, health, childcare, elderly care, and the development and education of children with special needs are all readily available if you have the resources. If not, you rely on society’s willingness to provide resources that may be insufficient for the essential development and care that human dignity requires. Individuals’ basic necessities are human rights to which everyone is entitled by default and should not be dependent on the kindness – or lack thereof – of others.

All injustice denies a person’s dignity. Homeless individuals in Ghana live with the knowledge that they are not valuable enough to this society to ensure that they have a place to call home, despite the fact that many houses are vacant. Those who lack necessary medicines understand that their needs are less important than pharmaceutical corporations’ profits.

To fight injustice in the name of human dignity risks mockery, opposition, and rejection from many members of society who do not want the structures, policies, or financial resource allocations to change. To question the institutions, rules, or resource allocations that benefit the privileged is to risk the fury of those with too much to lose.
To live the Gospel of solidarity, to be motivated by Jesus’ zeal for an end to poverty and exploitation, and to build a world of justice and peace that represents God’s vision, is not for people who seek a quiet existence.

Conclusion

Jesus came to make God’s vision for our world a reality. A revolution is required to move the world from where it is now to where God wants it to be tomorrow. That revolution is the Christian community, referred to by Jesus as God’s kingdom or family. We, as a community, have a lot of soul searching and hard thinking to do. We are called to listen long and hard to the Gospel, to the King’s call, which invites us to transform this world through radical solidarity with all others, to follow him who gave his life for us by giving our own lives, as well as everything we have and are, to our brothers and sisters – a radical personal conversion that will revolutionize our world.

Human migration and our response to it

What is the meaning or reason for our existence? Is the objective to expand into a mountain or to diminish into a grain of sand? Is the purpose solely to sustain oneself or to empower the world to thrive more abundantly, with enhanced foresight, and a more refined sense of optimism and accomplishment? Dear colleagues, our purpose is to enhance the world, and we deprive ourselves when we neglect this mission. What is the purpose behind establishing the distinction between ‘I’ and ‘Them’ in our societies? What is the rationale behind segregation? I intend to discuss individuals who are currently referred to as foreigners.

The universal experience of being affected by migration compels us to rethink our treatment of individuals who are considered “foreign” to us. What is our reaction towards those whom we categorize as foreigners? Do we embrace and extend our warm hospitality towards them, or do we see them with profound aversion and apprehension, akin to vermin that must be eradicated? Recently, I listened to a presentation titled “Debunking the myths: Migration in the age of ISIL and Ebola”. The talk was delivered by Fr. David Holdcroft, SJ, an experienced Jesuit priest specializing in refugee and migrant affairs. I will concisely present my thoughts on his observations regarding what he referred to as the five prevalent misconceptions around migration.

The topic of migration is widely discussed and often sparks intense emotions, regardless of one’s stance on the matter. I am deeply compelled to contemplate this matter, as I believe it is a matter of utmost significance that warrants our collective attention and contemplation. As human beings, we are interconnected on a metaphysical level that is imperceptible. We are all part of the same kinship group and have a shared ancestry. We all share a common origin and any action you take towards others will ultimately affect yourself. We are merely under the illusion of being separate and distinct from one other. We are all travellers on this planet Earth. Whether driven by choice or compulsion, migration has been an inherent aspect of human existence over the course of history. It can be argued that it is inherently encoded in the genetic makeup of humanity. Individuals typically migrate due to two primary factors. Primarily, individuals engage in migration with the intention of enhancing their social, political, and economic opportunities for themselves, their families, and/or their communities. Furthermore, it is imperative to escape some situations that pose a potential harm to their present existence, as evaluated based on the minimum criteria for ensuring safety and survival. This typically occurs because to their affiliation with a specific social, cultural, religious, or ethnic community. The second factor can be seen as a subset of the first. Hence, it might be contended that we all possess an element of “foreignness”.

Numerous mythical assertions regarding migration are frequently seen in talks. The initial statement is that we are experiencing an overwhelming influx of migrants. Plato argues in the Republic that within each individual, there is typically a strong inclination to govern rather than be governed, to enjoy freedom rather than be subjected to authority. This identical longing engenders feelings of inferiority within us whenever an individual from another country seems to be dominating the situation. Consequently, individuals who are considered to be ‘natives’ assert that “immigrants”, namely refugees, seize the possibilities that belong to local residents, which is an unfounded belief. Research conducted in countries such as Uganda, Australia, and South Africa indicates that refugees and immigrants offer effective business models that provide services that are not easily accessible. Additionally, they contribute to the creation of jobs and revenue in the communities where they settle. Put simply, the economy as a whole benefits from the presence of migrants. If only every individual have a favourable disposition towards the ‘unfamiliar’ and possessed discerning eyes that recognize the worth of those marginalized by society.

Another fallacy is the notion that immigration fosters terrorism. Although I do not oppose this, I believe it is important to acknowledge that among the numerous terrorist operations that have occurred in various nations, only a small fraction have been perpetrated by individuals with refugee origins. The vast majority of terrorists consist of individuals residing in suburban areas or second-generation migrants, highlighting the necessity for a more thorough examination of this socioeconomic concern.

Another fallacy asserts that welcoming refugees and migrants dissuades them from returning to their own countries. Refugees, like other migrants, typically do not go back to their home countries once they have successfully integrated. However, they do contribute significantly to the development of their countries of origin through remittances, especially when they have family members still residing there. By doing so, individuals actively contribute to the establishment of enduring peace and various other advantageous outcomes.

Ultimately, proponents of the Post Hoc Argument contend that embracing immigrants poses a potential threat to a nation’s cultural heritage. The experiences of Australia and the United States provide valuable lessons. Both societies have a significant number of immigrants who have managed to make valuable contributions and, as a result, have influenced the identities of their host societies. Despite some conflicts, a sincere multi-cultural endeavour has made the countries more open to expanding trade with a wider range of partners than previously. I argue that a civilization that does not undergo evolution is one that is experiencing decline and eventual demise. A culture that is receptive to external influences and possesses the ability to adjust, in a way that individuals can assimilate, is a society that is cultivating resilience and fortitude.

Analyzing Intercultural Experiences

Reflection allows one to get a broader understanding of an experience by placing it in a larger context.   Reflective thinking transforms one’s experiences into valuable insights.   (John Maxwell).

Reflection encompasses various interpretations among individuals. However, it is widely acknowledged that it is a highly esteemed form of thinking. Reflection has been widely adopted in higher education, especially in social work schools, as a beneficial method to help students develop the habit of deriving significance from their (intercultural) experiences.   Reflection is particularly beneficial for students during their practical placements, whether they are in their home country or abroad. It allows them to mindfully examine their role, actions, and duties, and critically evaluate and comprehend the observations and tasks they are engaged in (and connect them to theoretical knowledge).   Reflection is presented as a crucial tool for students to learn from the numerous paradoxes and intricate complexity they encounter in today’s social landscape.   The primary objective is to cultivate transferable talents that are applicable throughout one’s life and not limited to specific contexts, enabling individuals to perform more efficiently in challenging professional circumstances.   Reflective practice is deeply ingrained in the social work field and is becoming more prevalent in other caring professions including teaching.

The majority of perspectives on reflection in education are derived from the contributions of John Dewey (1910), an American philosopher, psychologist, and educational reformer who is frequently acknowledged as the progenitor of reflective practice.   He expressed the idea that our learning does not come directly from experience, but rather from the process of reflecting on our experiences.   Reflection typically encompasses various components, such as interpreting an experience, revisiting a (critical) incident multiple times, adopting a more objective stance to gain a clearer viewpoint, seeking a deeper comprehension, striving for increased candour, evaluating both positive and negative aspects, and making impartial assessments.

Finlay provides a succinct overview of reflective practice, stating that it is often regarded as the process of acquiring new insights about oneself and/or one’s activity through learning from and reflecting on past experiences.   This frequently entails scrutinizing the underlying assumptions of common routines.   Furthermore, it typically requires the individual practitioner to engage in self-reflection and carefully assess their own reactions to practice scenarios.   The objective is to reflect on practical experiences and analyze them in a critical manner in order to acquire new insights and enhance future performance.   This is commonly recognized as an integral aspect of the ongoing process of acquiring knowledge and skills during one’s entire life. The source cited is Finlay (2008).

Interactions between different cultures and the resulting complexities often create chances for introspection.   In the contemporary era, it is unnecessary to travel outside one’s own nation in order to encounter circumstances that challenge one’s intercultural sensitivity.   The increasing interconnectedness of individuals across borders has led to a growing recognition of the need to cultivate a capacity for comprehending diverse cultures, which is now being acknowledged in several domains of society.   There is a growing recognition among individuals that having knowledge and skills related to different cultures and the ability to interact effectively across cultures are essential in the modern globalized and interconnected society.

Acquiring intercultural competences cannot be achieved through a solitary course.   Acquiring the attitudes, knowledge, and skills necessary to effectively interact, collaborate, and learn from individuals of different cultural backgrounds requires a significant investment of time and effort.   Utilizing arts-based and action-oriented methods is a valuable and captivating approach in this regard.   These inclusive approaches promote interpersonal communication, allowing individuals to engage in collaborative and organized endeavours with individuals from diverse backgrounds or various regions of Europe or the globe.   Engaging in lively, dynamic activities (such as dancing) or artistic pursuits (such as photography or music creation) within small, diverse groups allows individuals to interact with others in a welcoming and all-encompassing manner.   Several of these methodologies have already been employed in diverse environments to foster a sense of ease and familiarity among individuals in a novel group, context, or team, serving as effective means to initiate social interaction.   Similarly, they can be effectively utilized in cross-cultural environments.

When creating stimulating activities for a varied group, a facilitator must consider how each individual is expected to respond. Will participants feel at ease and comfortable? Will they perceive the activity as suitable and valuable? Will they feel encouraged to participate? Will the activity promote fairness, such as by forming a circle?   While it is necessary to create programs that involve arts and action, it is even more crucial to engage in reflection on these experiences.   Merely having experience does not automatically result in learning; individuals acquire knowledge via thoughtful contemplation of their experiences, which is where the true worth of the action is formed.   Often, a straightforward approach involves conducting a basic “check-out” or posing an open-ended question, such as: What will be your main takeaway from this intercultural activity?   May already elicit useful introspective insights from the individual participants (and question their initial assumptions).

In addition, the act of collectively discussing these introspective thoughts within an international group environment has the potential to be even more valuable, as it can result in more meaningful and impactful exchanges.   As a component of a broader initiative, a sequence of these activities, which combine artistic elements and proactive approaches, continuously culminate with thought-provoking inquiries and introspective instances. This can foster and empower participants to embrace a more contemplative mindset and improve their ability to engage in reflection.   Indeed, it has the potential to facilitate contemplation regarding forthcoming intercultural interactions (or cooperation), so fostering intercultural skills.

References:

Dewey, J. (1910) How we think. E-book on Project Gutenberg.

Finlay, L. (2008) Reflecting on reflective practice. PBPL paper 52 ; A discussion paper prepared for PBPL CETL (www.open.ac.uk/pbpl).

Anja Stofberg (2018). Reflecting on intercultural experiences. Rotterdam University of Applied Science. Retrieved from https://epale.ec.europa.eu/en/blog/reflecting-intercultural-experiences.

Cooperative analysis and interpretation in the realm of peacebuilding

Abstract

Although there is undeniable proof of the efficacy of certain initiatives, the peacebuilding sector as a whole has challenges in making a substantial influence on wider conflict dynamics.   In order to create and effectively showcase such a significant influence, it is crucial to have extensive cooperation, mutual learning, and unified systems for evaluating progress among peacebuilding participants.   Collective impact strategies have been successfully introduced in several disciplines, but they have not yet garnered substantial momentum within the peacebuilding community.   The recognition of the need for peacebuilders to work in a more integrated manner is growing, however there has been minimal advancement in this regard.   This study adopts the collective impact framework as a foundation due to its ability to clearly and succinctly address the fundamental challenge: How can collaboration be nurtured in a way that enables businesses to achieve and showcase a greater influence beyond their individual endeavours?   The objective is to extract valuable insights from the technique and subsequently implement them in the realm of peacebuilding.   Suggestions for future endeavours aimed at establishing collaborative impact efforts in the peacebuilding sector involve fostering collaboration across the whole project cycle and establishing a shared agenda with a distinct thematic and geographic focus.

Keywords: collective impact framework, peacebuilding, conflict resolution, sense-making, collaboration

Overview

Peacebuilding efforts inherently strive to bring about profound and substantial transformation within a society.   Collaboration is crucial in order to achieve such a significant influence, even inside the community.   At the community level, it is highly unlikely for any individual, group, or effort to independently make a significant impact on matters concerning violence and peace.   However, extensive and enduring cooperation among peacebuilding organizations is uncommon rather than typical.   This dilemma has assumed a pivotal role in the domain of peacebuilding.   In order to address this issue, peacebuilders must possess the ability to provide answers to two fundamental inquiries: 

  • How can we strategically plan and execute our programs to ensure they have a wider and more significant influence?
  • How can we acquire the evidence required to ascertain the cumulative effect and effectiveness of our programs? 

This challenge is not novel, nor is it exclusive to peacebuilding, but the issue has become more severe for two primary reasons.   Initially, assertions that particular projects contribute to wider societal transformation in conflict-ridden areas are becoming increasingly dubious.   The peacebuilding field has extensive historical involvement in regions such as Israel-Palestine, Iraq, Afghanistan, Sudan, and South Sudan. Despite numerous projects that have been considered successful, they have not significantly impacted the overall conflict in these areas.   The term “project-itis” has been adopted in the field of development and peacebuilding to specifically refer to this phenomenon. 

The dynamic is associated with an increased need for accountability.   There is a growing need in all areas of social change to rely on evidence and show the effectiveness of programs.   In the context of peacebuilding, it is essential to demonstrate influence at a level beyond individual projects.   While the persistence of violent conflicts like Iraq or South Sudan does not necessarily imply the failure of peacebuilders, it does require them to show tangible influence on the broader dynamics of the conflicts in order to assert their success.

Collaborative sensemaking

Collaborative sensemaking refers to the process in which teams of individuals work together to collectively interpret and understand the knowledge they possess (Kirschner, Buckingham Shum, & Carr, 2003).   Collaborative sensemaking is prevalent in situations that demand quick reactions and the integration of various sources of information, such as in on-the-scene disaster response. These tasks are complex enough to necessitate the involvement of multiple perspectives and talents in order to comprehend and interpret the available data, as seen in intelligence analysis where large volumes of data need to be sifted through. 

In his 1993 work, Karl Weick posited that sensemaking involves the continuous process of constructing order and retrospectively making sense of events in order to shape our understanding of reality.  Specifically, when dealing with complex and ever-changing information, it is crucial for groups of individuals to not only synchronize their sharing of information, but also align their objectives, interpretations, and adjustments of previous theories in light of newly acquired information. 

In recent times, collaborative and social sensemaking systems have emerged, presenting a range of problems that need to be addressed. These problems include those related to establishing shared understanding, effective communication, seamless transitions, and efficient coordination.   Specifically, there is an increasing emphasis on comprehending how teams operating in various fields redirect their attention on an individual level, as well as collectively, to manage the tasks related to making sense of information.

The methodology of collective impact

The phrase collective impact gained popularity following the publication of a 2011 paper in the Stanford Social Innovation Review. This article proposed a method for funders and implementers to enhance their collaboration in addressing a particular problem within a specific geographic area, with the aim of generating more comprehensive and systemic solutions.   The concept of collective influence is defined as the dedication of a group of influential individuals from many sectors to a shared agenda aimed at resolving a specific social issue.   The references cited are Blum and Grangaard (2018) and Kania and Kramer (2011).   During an interview at the 2015 Tamarak conference, John Kania acknowledged that the concept of collective effect has been around in various forms for many years. However, it is currently undergoing a re-branding process with the use of new terminology.   A growing awareness is emerging among individuals regarding the necessity for a novel type of collaboration, leading to an increased inclination towards acquiring knowledge on how to consistently contribute to their local communities.   Individuals are actively seeking resolutions, and collective effect could perhaps provide the solution.

Collaboration is a longstanding practice.   The social sector abounds with instances of collaborations, networks, and other forms of collective endeavours.   However, collective impact programs possess specific differences.   Distinct from typical collaborations, collective impact efforts entail a centralized infrastructure, committed personnel, a methodical procedure that results in a shared agenda, coordinated measurement, ongoing communication, and mutually reinforcing actions among all participants.

This study adopts the collective impact framework as a foundation due to its ability to clearly and succinctly address the fundamental challenge: How can one promote collaboration that enables businesses to achieve and showcase a greater influence beyond their individual endeavours?   The objective is to extract valuable observations from the methodology and implement them in the realm of peacebuilding, without endorsing the complete adoption of the approach or claiming it as the exclusive or optimal method for promoting substantial cooperation among peacebuilding organizations.   These questions are worth investigating.

Kania and Kramer (2011) argue that attempts to foster collaboration between organizations have failed to achieve the intended results due to a lack of long-lasting agreement on shared objectives among the organizations involved.   Moreover, Kania and Kramer elucidate that the foundation of collective impact’s triumph originates from its fundamental attributes.   Their research has delineated five attributes of collective impact efforts that result in favourable outcomes (Kania, Hanleybrown, & Juster 2014):  

(a) A shared or mutually agreed upon plan or set of goals.   This attribute enables members of the community to synchronize their interests and resources in a purposeful and enduring manner.   A common agenda entails more than just a shared objective. It involves a collective comprehension of both the means to achieve that objective and the nature of the situation at hand. 

(b) Collaborative measuring systems.   Evaluation yields data on the effectiveness of the initiative.   In the absence of a shared agenda, partners face challenges in reaching consensus on the metrics required to determine the success of the initiative.   This stage is intricate, as there is no uniformity in the measurements employed by different organizations.   Nevertheless, to ensure accurate reporting and draw dependable findings, it is crucial to establish a consensus on the timing and methodology for measuring the outcomes (Parkhurst and Preskill, 2014). 

(c) Activities that strengthen each other.   Effective cross-sector coordination entails leveraging the expertise and strengths of different organizations, rather than duplicating efforts. This allows each organization to take ownership of a specific aspect of the project.   Nevertheless, it is imperative for every business to operate in unison and adhere to the shared agenda.

(d) Ongoing contact.   Consistent, frequent, and organized communication has been recognized as crucial in establishing trustworthy connections among collective impact participants.   Without a substantial investment of time and extensive discourse, accomplishing the first two steps would be challenging.

(e) Organizations that provide support and assistance to other organizations.   The backbone support organization serves as a facilitator, project manager, and data manager for the collective impact effort (Kania and Kramer, 2011).   The organization’s staff offers administrative assistance and facilitates cooperation among all collaborating organizations to assure the project’s progress by overcoming hurdles.   Collective impact reduces competition among social change activities by promoting teamwork instead of isolated influence (Irby and Boyle, 2014). 

These five characteristics are profound, arduous to achieve, and, as evidenced by research, valuable (Parkhurst & Preskill, 2014; Stewart, 2013).   Only a small number of social change efforts can be classified as collective impact, as its unique features require organizations and community people to change their mindset from conventional methods.

In conclusion

To summarize, collective impact is a special sort of collaboration that aims to address difficult societal issues by bringing together many groups from different sectors, all working towards a shared objective.   Given the novelty of this method, it is crucial to emphasize the need for deliberate implementation of a collaborative impact initiative, encompassing all its unique features. This ensures the initiative’s success, sustainability, and optimal resource utilization. 

We urge practitioners of collective impact to ascertain the amount of analysis employed by their initiative, devise methods to measure and shape the initiative’s future, and designate a facilitator for the effort.   We also urge grantors and funders to alter their mindset when distributing resources to organizations.   In the future, it is crucial for professionals in universities, non-profit organizations, and other industries to further develop the definition of collective impact and the most effective methods for organizing, implementing, and maintaining collective impact programs.

References

Blum, A., & Grangaard, R. (2018). Collaborative design in peacebuilding: Lessons from the Central African Republic. Special Report, United States Institute of Peace. Retrieved from https://www.usip.org/sites/default/files/2018-04/sr_425_blum_grangaard_final.pdf (Accessed 31 March 2019).

Irby, M., & Boyle, P. (2014). Aligning collective impact initiatives. Stanford Social Innovation Review, 12 (4): 15-16.

Kania, J., Hanleybrown, F., & Splansky Juster, J. (2014). Essential mindset shifts for collective impact. Stanford Social Innovation Review 12 (4), 2-5.

Kania, J., & Kramer, M. (2011). Collective impact. Stanford Social Innovation Review, 9(1), 36-41.

Parkhurst, M., & Preskill, H. (2014). Learning in action: Evaluating collective impact. Stanford Social Innovation Review 12 (4), 17-19.

Stewart, S. D. (2013). United way, healthy communities, and collective impact. National Civic Review 102 (4), 75-78. doi:10.1002/ncr.21162.

Weick, K. E. (1995). Sensemaking in organizations. Thousand Oaks, CA: Sage.

The Triple Bottom Line Model: A Business Sustainability Strategy

The concept of the Triple Bottom Line (TBL) model, which emphasizes sustainability, was initially introduced by Elkington (1997). Elkington described the TBL as a framework that considers not only the economic value generated by firms, but also their impact on the environment and society, both positive and negative (Potts, 2004). The Triple Bottom Line (TBL) paradigm, as proposed by Goel (2010), offers a means of assessing a business’s performance and the overall success of an organization through the examination of three key dimensions: economic, social, and environmental. The Triple Bottom Line (TBL) framework, as proposed by Elkington (1997), serves as a means to advance the environmental agenda by incorporating both economic and social aspects, hence promoting sustainable development. Simultaneously, the obstacles faced in the pursuit of the three aspects of the Triple Bottom Line (TBL) can serve as a catalyst for the development of new and innovative approaches inside the participating organizations. This can lead to increased competitiveness and contribute to the advancement of society as a whole (Miller, 2023; Wagner, 2009). The notion of Triple Bottom Line (TBL) recognizes that organizations have the capacity to generate economic value, while also acknowledging their potential impact on social and environmental value (Lee, 2007; Miller, 2023).

The model diverges from conventional business models by not placing primary emphasis on the economic dimension. Instead, it highlights the imperative for enterprises to acknowledge and assume accountability for their actions within the extra sectors of interest (Gimenez et al., 2012). The foundational principles of the B-Corp movement are rooted in this framework, as Elkington devised the Triple Bottom Line (TBL) to enhance the collaborations between businesses and stakeholders, aiming to collectively pursue objectives that would be unattainable for any individual partner. This approach fosters the establishment of a community network wherein all stakeholders are acknowledged as equitable and reputable partners (Elkington, 1998, p.4). The notion of Corporate Social Responsibility (CSR) aims to address possible conflicts that may arise between economic progress and ecological sustainability. According to the study conducted by Mitchell et al. in 2008, The Triple Bottom Line (TBL) can be regarded as an advancement in organizational thinking, as it emphasizes the equal significance of the three dimensions.

References

Elkington, J. (1994) Towards the Sustainable Corporation: Win-Win-Win Business Strategies for Sustainable Development. California Management Review, 36, 90-100. http://dx.doi.org/10.2307/41165746.

Elkington, J. (1998). Partnerships from cannibals with forks: The triple bottom line of 21st‐century business. Environmental quality management, 8(1), 37-51.

Gimenez, C., Sierra, V., & Rodon, J. (2012). Sustainable operations: Their impact on the triple bottom line. International Journal of Production Economics, 140(1), 149-159.

Goel, P. (2010). Triple Bottom Line Reporting: An Analytical Approach for Corporate Sustainability. Journal of Finance, Accounting & Management, 1(1).

Lee, K. M. (2007). So what is the ‘triple bottom line?’. International Journal of Diversity, 6(6), 67-72.

Miller, K. (June 16, 2023). The Triple Bottom Line: What it is, and why it’s important. Harvard Business School Online’s Business Insights Blog. https://online.hbs.edu/blog/post/what-is-the-triple-bottom-line.

Mitchell, M., Curtis, A., & Davidson, P. (2008). Evaluating the process of triple bottom line reporting: Increasing the potential for change. Local Environment, 13(2), 67- 80.

Potts, T. (2004). Triple bottom line reporting: a tool for measuring, communicating and facilitating change in local communities. In Sustainability and Social Science: Round Table: Proceedings of Conference held in Sydney, NSW, December, 2003.

Wagner, M. (2009). Innovation and competitive advantages from the integration of strategic aspects with social and environmental management in European firms. Business Strategy and the Environment, 18(5), 291-306

Why are many leaders, on average, so ineffective?

I am on the view that the answer to this thought-provoking query is deeply rooted in human history. According to Ryne A. Sherman (2022), the selection process for leaders is the primary cause of modern leadership incompetence. Unlike our ancient ancestors, most businesses today select leaders based on office politics and nepotism, not on their experience, expertise, sound judgment, and ability to coordinate a group effort. Also, most contemporary leaders are selected through a political process that frequently has little to do with performance or results (Sherman, 2022). This begs the obvious question: what is the solution to the challenge of leadership selection that produces such poor results? The answer is a superior method of selection. There are currently typically three data sources that can be used to determine who should be promoted to a leadership position: supervisor ratings, peer ratings, and subordinate ratings. According to the data, superiors tend to evaluate employees based on how much they like them, how few problems they cause, and how effectively they advance the boss’s agenda. Peers, on the other hand, tend to evaluate promotion candidates according to how much of a menace they perceive them to be, particularly in terms of competition for the promotion. Subordinates evaluate these candidates based on their genuine leadership performance. Ask a person’s subordinates if you want to know how they will perform in a leadership position. Sadly, despite the soundness of this advice from a logical standpoint, the majority of organizations continue to select leaders based primarily on supervisor judgments, rarely asking subordinates for input or severely discounting their opinions. This plays directly into the hands of corporate politics experts, resulting in a constant turnover of ineffective leaders.

Ultimately, it would be prudent for organizations to learn from our prehistoric progenitors. Leaders should be selected based on their ability to establish an effective team, treat people fairly, resolve conflict, and exercise sound judgment for the group’s benefit, and not on their personal wealth, power, and glory. The answer is known by subordinates, if anyone is prepared to listen.

References

Sherman, A. R. (2022). Leadership and the nature of human nature. Deveoping Leaders Quarterly. Roland Deiser and Roddy Millar.