TEDx Talk on the REAL cause of the Financial Crisis

On September 30th I gave a talk at TEDxTransmedia, in Rome, about the real story behind the financial crisis. The video will appear soon, but here is a transcript I wrote up….

“I’m going to rip apart your ideas about money. I’m going to show you how, behind the headlines on the financial crisis, and behind the ecological and humanitarian crises, lies a hidden crisis. That is, a crisis in our monetary system. A crisis in the way our money is created. I’m going to reveal to you how some people are using the latest technologies to create sustainable currencies, that serve us, not the banks, and how you can get involved.

To understand how the way money is created affects our lives, I’d like you to do a thought experiment. Imagine you are living in a village way way back in time. Lets say 3000 years ago. Some of you look after chickens, some of you fix clothes, some of you bake bread. You all swap things amongst yourselves. Then one day an Imperial Knight arrives to your village. He suggests you use his tokens to trade with. You decide to give it a try, so he lends you each 10 tokens. This is great, you no longer need to directly swap your eggs for their loaves. Your transactions are faster and you have way more time. The Knight agrees you can keep the tokens with one condition – that he has the option to take from you 11 tokens at the end of the year, or seize your assets if you default. As you find the tokens so helpful, you agree. A few months go by, and then suddenly you realise you need to have 11 tokens to show the Knight. So you start asking for more tokens to fix their clothes, and you start hoarding them. You find some of your neighbours are doing the same, so there are suddenly less tokens circulating and people wont swap their stuff so easily. On one day you even go hungry, but at least you feel safe with your 11 tokens. Then the Knight returns and of course not everyone has 11 tokens, and one of your neighbours loses his farm to the Knight. Could you have come to see the tokens as wealth, rather than your relationships, your community, and your local environment as your wealth? Could it be that the technology of tokens or “money” has transformed how you relate, what you value, and how you even feel about life?

Fast forward 3000 years and our monetary system is like that, but on cocaine; literally, if some reports are to be believed.

The Bank of International Settlments

Whatever you work on this is critically important to you. For 16 years I’ve helped large companies, charities and UN agencies team up to address global challenges, like over-fishing, deforestation, child labour, and HIV/AIDS. We’ve created some cool coalitions that improve the social and environmental impacts of billions of dollars worth of business worldwide. But after all this work, some of us have come to realise that if we want to widespread and lasting change, in the way business does business, we have to change the way money makes money.

Now there aren’t yet many clients or funders on monetary issues, so to work on it more, I had to outsource myself to India. There I worked with the association Community Forge, which provides free open source software for communities to run their own currencies. I learned there are thousands of alternative currencies around the world, created by communities. Some use a unit of hours, some mirror the national currency. And advances in social networks and mobile payment systems means we could soon be using alternative currencies for all manner of goods and services, both locally and across the world. Soon you will be able to go into your local store and pay the bill in an alternative currency with your phone, by sms, web or near field communication. It’s already happening in some places, like Brixton in London, which launched such a system yesterday.

I’ll return to say more about these currency innovations, but first, what was key for me in India was I had a variety of myths about money exposed. Someone asked me “where does money come from?” I’m a Professor, of management not economics, but still, its a very simple question and I was stuck. I thought money comes from governments. Well no, in nearly all countries of the world, about 3% of money comes from government mints, that make the notes and coins. Because of something called fractional reserve banking, 97% of money is simply numbers on computers, created from nothing by private banks, when they issue loans. Did you think that when you get a loan from a bank that they actually have the money they lend you? Well no, they create it out of nothing when we borrow. As banks create the loan, but don’t create the interest to be paid on that loan, there is more debt in the world than money. So we still owe more tokens to the Knight than there are tokens to give. So although individually we might pay off our debts, collectively we are in debt forever. Collectively, we are paying compound interest forever.

This causes many problems, but for time, ill mention just two. One problem is that paying interest on perpetual debt means increasing inequality is a mathematical certainty. And so it gets worse, with the richest 2% of the world’s people now controlling over half the world’s wealth. Another problem is environmental. As there isn’t enough money to pay all the debts, the amount of lending must continually increase or people will default. Yet more and more lending requires more and more things to trade, which requires more and more consumption of our natural resources. In a world of limited resources our ingenuity is merely delaying the ultimate crash that’s been pro-programmed by our flawed money system.

Well that’s the theory. But lets see how it feels. Let me see your money. Take out some money! I’ve got a 20 euros. So you know its just paper right? [showed a 20 euro note]. As paper its not that useful to us. You could scribble something on it, maybe put it under your pillow and pray. Together we choose to make it mean something more than paper or metal and to be able to swap it for real goods and services. But its still just paper. [ripped the 20 euro note] It’s still just money [ripped again, falls on the floor]. We are the wealth… our skills, our desire to do stuff for each-other. Money, if designed for us, should simply be our mechanism for exchanging things of real value. So it is a delusion that money has value in itself . If we run our societies as if money is the goal, haven’t we gone completely mad? Yet turn on the TV and it seems we are pursuing economic growth – an increase in money – as if its the meaning of life.

I was so deluded I thought anyone talking about money in this way was a nutter. Perhaps you can relate to that now when listening to me…! My desire to be relevant, and my fear of being ridiculed, held me back from working on these issues. And I’ve come to recognise that the mass media, many of you guys, define what is relevant and what is ridiculous, and so play a key role in whether people are open to discussing the need for sustainable currencies. I searched and found that 42,000,000 webpages mention “financial crisis”. Guess how many of those pages mention “monetary reform”? 136,000, or just 0.3%. There is a massive silence, almost a taboo, on informed debate on monetary systems and what we can do about it. But what if media embraced its responsibility to challenge assumptions? What if media dug deeper? What if journalists asked top politicians “where does money come from?” You would get some funny replies. It could make good TV.

Fortunately, new media means independent voices can reach audiences of millions. Home-made films such as “Money as Debt” have been watched over a million times on youtube. And social media means campaigners for monetary reform and the innovators of new sustainable currencies can connect with each other. At the Finance Innovation Lab, co-run by WWF, participants have been sharing information on the latest initiatives. Ending the licence of private banks to create money from nothing, is one necessary reform. But we’re not holding our breath. Already, hundreds of thousands of people worldwide are trading in currencies that their own communities run, from slums in Rio and Nairobi, to business hubs in Brussels and Bristol. You can find our more, by searching for Timebanks in the US, the WIR in Switzerland, LETS in the UK, or Regiogeld in Germany. You could look up bitcoin, a digital currency that has become huge within a year. You could look at how some collaborative consumption websites, where neighbours share their stuff with each other, are now introducing their own currencies. New technology means we are on the verge of a massive leap in the volume of transactions using such currencies. Find those in your area of work or your town and we in our global village we might not need an Imperial Knight.

The emergence of new currencies that are not controlled by banks or governments, means we need to understand what kind of money systems are good for us. So that doesn’t mean going back to scarce metals as our money, or waiting for Facebook credits to become a new global private currency. A central principle must be that money be stable mechanism of exchange, that is issued as a public utility, and not for private profit.

The old money system has been ripping up our world, and appears even to be ripping itself to pieces [knelt down and gathered some of the euro pieces]. Yet with new technologies new forms of money are within our grasp. We can create and use sustainable currencies that weave together communities, not tear them apart. So we don’t need to kneel to the banks, [stood up] we can stand up for what we really value. We can end these crisis, starting by ending our delusions about money, and seeking real reform and using real alternatives.”

… it seemed to be well received. Come back to see the video! I will be making an art work out of the ripped 20 euro bill. My focus now is on communicating this more widely, researching the way large organisations can enagage in CCs, and other related stuff.

Thanks to Nadejda Loumbeva for the picture of me at tedx, and frenzypic Chris Hoefer for the pic of the Bank of International Settlements. Thx to Matthew, Ramin, Wolf, Beate, Bern, Ian, Folke, and Elaine for feedback in preparing the talk.

Will Swiss Economic Ideology Harm Global Health and Humanitarian Efforts?

The Swiss franc has increased 30% against the US dollar and 20% against the Euro since last year. The pain felt by Swiss businesses is being well documented. But less well documented is the effect of this currency imbalance on international efforts to promote health, peace, human rights, and humanitarian action. Switzerland is home to many international organisations, including United Nations agencies and international charities. Many have their assets and grants denominated in US dollars or currencies other than the Swiss franc, yet their fixed costs of buildings and staff are in the extremely overvalued Swiss francs. Consequently their budgets are being ravaged by the currency imbalance, leading to mass redundancies and the cutting of various programmes, at key organisations for world affairs, such as the World Health Organisation to the International Labour Organisation. Those with seniority in such organisation are more able to hold on to their jobs, so the harder-working and far less well-paid staff are often the first ones to be shown the door. Although there need to be efficiencies found in international organisations, a sinking-ship mentality is not the way to achieve it.

The current efforts to reduce the value of the Swiss franc, by the Swiss National Bank, are reported by the Financial Times to have completely failed. Their tactics have been to increase the volume of Swiss francs, and slash interest rates. Yet as the international financial markets are spooked and want to buy Swiss francs, banks are simply buying up the excess francs. Not only is this causing a problem for Swiss businesses, it is creating a massive future risk for the Swiss economy when one day people decide they don’t need to hold so many francs. In addition, in efforts to keep the Swiss franc down, the government’s debt is spiralling. That will be compounded by recent commitments to spend billions in bail outs to suffering businesses. Such bail outs will be open for mishandling and corruption and propping up inefficient companies – especially if they are spent quickly enough to have any effect. But worse, these bail outs are like a sticking plaster for a haemorrhaging wound, as systemic solutions are required. If we compare prices across the border, the Swiss franc might even be 100% overvalued already, and the Western monetary crisis is only beginning its latest phase. This is no momentary problem. Imagination beyond old ideologies is required for systemic solutions.

The answer is so simple. The Swiss government could impose a currency transactions tax on any purchase of Swiss francs or assets/instruments denominated in Swiss francs. This transaction tax would reduce the demand for Swiss francs, and generate revenues for the Swiss government. These new revenues could be used to pay down the wholly unnecessary new Swiss government debt, and finance a new emergency international cooperation fund. That fund could issue core-budget grants to Swiss-based non profit organisations and international agencies for them to maintain or increase their employment of non-senior staff. In terms of the UN, this would mean staff below P-3 level. Such staff spend a greater percentage of their wages on local businesses than more senior staff, who invest it abroad, or drive over the border to get cheaper goods, services and property in the Eurozone. Targetted action like this would maintain a key element of the Swiss economy and society, and its contribution to the world.

The arguments against a currency transactions tax have always been vacuous, ideologically driven and about protecting short term profits. Its not workable? Tell that to countries like Brazil who have had a transaction tax for years. It will dent confidence in the economy? Well what do we mean by economy? The current market for the franc? That needs denting! The longer term prospects for the economy require effective denting right now. Given that leading Eurozone nations want to impose a similar tax in future, this is a great opportunity for Switzerland to lead the way. There are strong business arguments for a currency transactions tax, due to the effect on cooling volatility, and strong government reasons, by making up for falling tax revenues. We documented these issues in a report for the Swiss charity Bread for All, yet we found bankers and top government officials wedded to an unthinking belief in no new policy innovations to harness financial markets for the productive economy, public finances or common good.

Why is it such a crisis when the world wants to own your national currency? It should not have to be a crisis, indeed it could be a major opportunity for the Swiss people and the wider world who benefit from its role as a home for agencies of international cooperation. The only thing stopping this being an opportunity is the ideological blinkers of top bankers and politicians who are currently exhibiting zero creativity in transforming this situation from crisis to opportunity. Impose a transaction tax, to release Swiss business from the high franc, pay down the government debt, and fund a more dynamic international cooperation community. If such effective action isn’t taken, some citizens may start asking if the private ownership of 45% of the national bank by private banks like UBS in some way compromises its ability to take action in the public interest. And if such action isnt taken, we will see once again how economic ideologies in certain circles can harm the lives of poor and vulnerable people many thousands of miles away.

Professor Jem Bendell: http://www.twitter.com/jembendell

World’s First Sustainable Luxury Awards – A reason to Spring in Buenos Aires!

I’m delighted to be helping curate the Sustainable Luxury Awards in Buenos Aires, November 4th, 2011. Its organised by the Center for Study of Sustainable Luxury (CSSL) and the Authentic Luxury Network.

Innovation in creating luxury goods and services that promote positive social and environmental outcomes is growing. To recognise and support the pioneers in sustainable luxury, new international awards are being launched in 2011. These inaugural awards will take place on November 4th in Buenos Aires, Argentina, and will help profile leading brands in Latin America, and beyond. If you would like to nominate a brand, provide support for the event, or request information on attending the awards, please email María Fernanda Tacchini . Nominations close at the end of August.

Awards will be made for the best sustainable luxury: clothing and accessory company, jewellery or watch company, tourism company (including hotels), transportation company (including cars), beauty company, breakthrough/innovative company, and best researcher. The members of the jury are: Dana Thomas (author of the New York Times bestseller Deluxe: How Luxury Lost Its Luster), María Eugenia Girón (author of Inside Luxury and former CEO of Carrera y Carrera), Renata Mutis Black (founder of Seven Bar Foundation which partners with luxury for social change); Ana Laura Torres (coordinator of the Sustainable Textile Center); Professor Jem Bendell (co-author of Deeper Luxury and consultant in sustainable luxury); Eduardo Escobedo (United Nations officer working on cosmetics and clothing for biodiversity conservation) and Summer Rayne Oakes (environmental model, author and entrepreneur).

The day before the Awards night, Dana Thomas, María Eugenia Girón and Jem Bendell will lecture on developments in sustainable luxury. Information will be given to those who register for the awards.

It should be a great and meaningful party.

For more information on the organisers, see http://www.lujosustentable.org

To connect with other professionals in sustainable luxury, see http://www.authenticluxury.net

Fashionably Hated: on social change, media and the self

I thought my mum and dad, and my colleagues’ family and friends, might be proud. It would be the 2nd time a report I co-wrote appeared in the Financial Times. The last one was Deeper Luxury, which 3 years ago helped kick off more engagement in CSR by some luxury brands. The new report is on jewellery, and the result of 18 months work, mostly pro bono by myself and my dedicated and inspirational colleague Ian Doyle. But I haven’t sent my relatives the FT link. The article patronised us, with arguments that our co-publishers Fair Jewelry Action have debunked point by point. Fortunately the report has been well-received in the industry press, with Diamonds.net doing a succinct overview.

When I read the FT article I was surprised. Surprised at how much I laughed! I thought I cared about being respected. We all do a bit, don’t we? But reading it seemed cathartic. For some years now, with my colleagues at Lifeworth Consulting, we have been trying to persuade some in the industry to be more ambitious in their responsible enterprise goals. We have got somewhere with some brands, but mostly its the start ups who get it and they don’t have funds to pay for our help. Managers from the big brands, however, often depress me with their fancy lunches, seminars and excuses. We offered this study for free to help those in larger firms who really want to lead, and we got trashed.

I recall the enlightened perspective of Chris Marsden when he worked at BP in the 1990s: “if Greenpeace didn’t exist Id have to invent it.” Not that we are Greenpeace – our report is far too boring, as its for industry and focuses on giving specific advice on business strategy. I suppose for every Chris Marsden there are a thousand corporate cogs. There are many proud cowards in luxury brand management.

A lesson I see for myself and anyone who works in social change within a professional context is to never confuse being respectful with being respected. To respect others and hear them out, understand their situation, is key, but to worry about being respected is imprisoning. We need more people in social change who don’t give a xxxx about being disliked and will risk their own situations to seek and then live by their unfolding truths. Its this sense of liberation that made we want to share experience here. Its important because there are now so many events of the eco-chattering classes about how to achieve systemic change, from Tallberg to Davos and beyond. By giving the mic to those with status they perpetuate the idea that those having a high status role have an insight rather than an affliction, and that calling for bigger changes is a means of change rather a way to let off steam by blaming others and situations before returning to normal life. Instead, we have to risk our acceptability, our respectability, our livelihoods, and the expectations of our families, in our daily lives at work, if we are to really explore how we can create systemic change.

But the FT article also made me realise something about journalism today. Real investigative journalism is disappearing from the mainstream press. I don’t mean the kind of illegal snooping on people to get gossip to print in tabloids, that has caused a lot of trouble in the UK just recently. I mean proper investigative journalism where issues of public importance are looked at in detail. Nick Davies did that at the Guardian to expose the phone hacking scandal, so it still exists, but is rare. The system of mainstream journalism, where owners want profits, desire happy (luxury brand) advertisers, and journalists need access to brands, and to pump out stories quickly to develop their online traffic for new ad revenue, means that the time and resources for investigative reporting have been crushed. Research has even found that many (mostly freelance) fashion journalists are also on the payrolls of PR firms and individual brands.

In that context its tough for a fashion journalist like Vanessa Friedman to write about our 58 page study one minute, and speculate on the Duchess of Cambridge’s dresses the next. The absence of investigative journalism is so accepted now that journalists can even complain about others not investigating enough, such as Vanessa complaining we didnt investigate further about Burmese rubies, without spotting the irony. Why don’t the journalists look into it?

INSEAD Professor Mark Lee Hunter told me the other day that investigative journalism is so undermined by the economics of media right now that non-traditional journalists, from bloggers and NGOs, will have to develop the skills of investigative reporting if we are to maintain some effective public discourse. He has produced a handbook with UNESCO to help. Perhaps hybrid models of media, where mainstream publications work with investigative bloggers, helping to guide and ensure their approach and credibility, will be one way of coping. What Jo Confino and colleagues are doing at Guardian Sustainable Business could be one indicator of such a situation. Other publishers may prefer to pretend they have it all under control and can produce credible articles without resources. Such pride will eventually turn them into PR agents’ megaphones.

These changes are bigger than any one person. Some may get all self-righteous about individuals at News of the World. But rather than single out individuals, we need to push for reforms in media ownership rules, so that there is diversity of owners as well as organisational types, with not-for-profit and community media having important roles to play.

We all get influenced by our colleagues and the day to day work. For instance, at Lifeworth Consulting, our desire to be helpful to people leading change in the industry may have blinded us somewhat. Rather than further investigating the issue of Burmese rubies, which was not our aim, or within our capability, when we found evidence that the EU embargo might be being broken, we should have referred this particular matter to law enforcement. Therefore I have started making the relevant enquiries about which parts of law enforcement should be informed.

So on reflection it is good that Vanessa Friedman paid the report some attention, despite the flaws we see in her article. I’m told the key thing in fashion journalism is you must not be ignored. In the rough and tumble of somewhat gossipy and cutting reporting: what doesn’t kill you… makes you more fashionable. So my real regret is that Vanessa didn’t speculate on what suit I might be wearing at my next speech.

If you are in the industry, or write about it, please read our report ‘Uplifting The Earth: The Ethical Performance of Luxury Jewellery Brands’

How an NGO report inspired a business woman to reinvent luxury

Can an NGO report inspire a new enterprise? An enterprise which after just 3 years is booming and winning business awards for turning waste into luxury accessories? The WWF report Deeper Luxury helped Kresse Wesling identify a market niche, turning waste firehose into high-end design. You can hear Kresse explain how she sees creative opportunities where others see trash, in her TED talk. Her success with Elvis & Kresse demonstrates how a shift in perception uncovers new opportunities. Given how the big brands mostly grumbled about the Deeper Luxury report when we launched it at the end of 2007, its gratifying to see how such ideas can be generative in the right hands.

With Fair Jewelry Action we recently followed up the report with “Uplifting the Earth” which maps out a progressive agenda for the jewellery industry. Once again, we heard grumbles from incumbent brands about our analysis, and it is the newer, smaller brands who are leading the way with innovations in responsible sourcing.

So let incumbent executives can grumble… the future is for people like Kresse. Indeed, it’s time for more “disruptive luxury”. Which is the name of my talk at the launch of the world’s first sustainable luxury awards, in Buenos Aires this coming November.

Where is the Movement?

This week is the 10th anniversary of the mass protest against the G8 in Genoa, Italy. Hundreds of thousands of protesters called for a systemic change in the global economic system, forming something called an ‘anti-globalisation’ movement by the mass media, or what was known by many activists as the global justice movement. In Genoa, behind huge metal barriers, leaders met while anti-aircraft missile launchers scanned the skies. We thought it a bit of an over-reaction; but we didn’t have the benefit of memos about Bin Laden. The (now proven) agent provocateurs helped the black block protestors create conditions for police to then brutalise many peaceful protesters. One protester, Carlo Giuliani, was shot and killed by a policeman. The violence led many people, myself included, to question whether they wanted to be involved in such demonstrations in future. Perhaps that was the intention of the reactionary elements in the Italian government. Yet there was another limitation to the protests. The movement had become defined by the media as the protest, because the cameras showed up at demonstrations. Yet a movement is motivated by the values and awareness of people, and that exists all year round, not just during a protest. It was the values and vibrancy of the activists that was key, and expressed in many other ways all year round, such as choices of work, ways of working in the community.

10 years on its a good time to look back, recall the mood and spirit of the activism, and see how the vibrancy of that time throws light on the choices many of us have made since. To conjure up a sense of the feelings involved back 10 years ago, here is a snippet from my last book:

“Rolling onto my back, I lay my head on a rucksack, staring into the night sky. The tarmac still pushes up through my sleeping bag, but somehow it feels more comfortable this way. I think of the few times I have slept out in the open, in fields after parties, or on beaches while travelling—times when I could revel in the sense of floating through the immensity of space, secured on the edge of a cosmic plan, or comic fluke, called planet Earth. But tonight I can’t drift away with thoughts of the infinite expanse of space. Police helicopters hover above, their cones of light traversing the car park like manic stilts. Dreaming is not permitted. It’s the G8 Summit in Genoa, 2001. I stretch my neck. My face feels sticky with the residue of vinegar I was told would help me during tear-gas attacks. Are we being searched for or spotlighted, I wonder? If they shine their lights on us for long enough, perhaps they’ll discover what they’re looking for? Perhaps we’re all here to discover what we’re looking for—something different, something possible? I can’t sleep and turn to Rik, a guy I met on the streets during the day. ‘D’you want to hear my poem?’ he asks. ‘Yeah, why not . . . ?’

Possessed by possessions
Lord and Master of all we owe
Belonging to belongings
It’s a disaster, I know
Chained to the mundane
Our reference frame is physical
Every day the same old same
Nothing metaphysical
And if God’s not dead
He must be mad
Or blind
Or deaf and dumb
Or bad
Still smarting over Christ, perhaps
The way the people have been had
But in our defence
I’d like to say
We nearly chose the proper path
But lost the plot along the way
You’ve got to laugh
It’s not our fault
It’s just the toys we made
Made such a lovely noise
And girls and boys
Are high and dry
Time to bid
All this
Goodbye.”

Rik Strong’s The Sermon, which he recited to me as we ‘bedded’ down in a carpark during the demonstrations at the G8 Summit in Genoa, captured some of the emotion that drove many of us to protest. There was certainly a lot of anger at the suffering being caused by economic systems, and the lack of accountability of political systems to the people. There was also an angst about something more deeply wrong about modern life. Western society didn’t relate to how we felt inside. Publicly people didn’t seem to care for each other, yet we knew that deep down they must do—surely? For us there had to be more to us than working, shopping and looking out for Number One. This was a holistic critique, and one that connected professional and lifestyle, the political and personal.

Yet 10 years on its difficult to say exactly what or where “the movement” is now. Many people who were active in protests back then have this nagging thought: We were everywhere, we went everywhere, but we got nowhere. What was it that led to the weakening of what seemed at the time to be a global awakening?

The level of violence certainly turned many away from protesting. But there were other factors that helped to corrupt some of the creative spirit. As the old Left woke up to the new wave of anti-capitalism sentiment and became involved with groups such as ‘Globalise Resistance’ they brought with them their hierarchical we-know-what-you-really-want-and-how-to-win politics. For some, this was a politics of envy not personal liberation. This led to splits and aggressive criticism from those who rejected instant political solutions freeze-dried in the 19th Century. And so egos clashed. When, during a demonstration in Brighton I mentioned to one activist ‘leader’ that his organisation was critiqued in a Schnews pamphlet, he just asked “was I name-checked?” Meanwhile career-conscious band-wagon jumpers leapt like crazy on to talk shows and into best-seller lists and newspaper columns, and misrepresented some of the core democratic anti-hierarchy values that permeated much of the organising and the aspirations of protesters.

But the biggest impact was 9/11. Soon after, the protest groups refocused on anti-war campaigning. The mass media closed ranks around the march to war. The critical analysis became more about the dreadfulness of one President, rather than a more informed critique of the whole system and its alternatives. The “war of terror” knocked the global justice movement aside, by making activists focus on symptoms, not causes.

For many people, the political philosophy that was shared by activists from very different walks of life, concerned about different issues, was a sense of everyday democracy, where all processes, whether political or economic, should be open to their participation and mutual control. John Isbister has noted that “an ideal democracy would give a voice to everyone who is affected by a decision. The real democracies with which we are familiar cannot reach this
standard.” For example, poor children are affected by welfare systems but have no vote. Women in poorer countries are affected by family planning funding decisions in the United States but have no vote in their elections. Instead, we can remember that democracy is an aspirational goal, for situations where individuals and communities participate effectively in shaping the social limits that define what is possible for them, without impairing the ability of others to do that for themselves. The goal is therefore an everyday democracy where all organisations enable participation. It is also inherently a global goal, because it is an organisational response to a universal principle of people being able to pursue their individual freedoms.

The 1960s student leader Gregory Calvert has reflected that in their student movement they came to understand that their commitment to democratic principles came from the heart, and had a spiritual dimension. Activism inspired by this consciousness seeks to challenge large incumbent unaccountable institutions, whether in the public, private or civic spheres of life. What excited many people in the process of campaigning, was that they were connecting to a sense of purpose greater than themselves, a story of a common humanity. It filled a need, because there was, as there remains today, some angst about the purpose of our lives, the story of our existence. For some people our story of existence is one of a secular, scientific, mechanical world without meaning. For some it is the story of a God creating us to struggle to return to ‘Him’. For many people that story seems more like a fairytale – a nice idea, something they don’t really believe but find it helpful to entertain the idea, perhaps once a week or so. To others this story seems like a nightmare with a “blind, deaf, dumb, mad or bad” God. Thus Thomas Berry, writing in 1990, felt that we had lost faith in the story of our relationship with a God and, therefore, who we are; “We are in trouble just now because we do not have a good story. We are in between stories. The old story, the account of how the world came to be and how we fit into it… sustained us for a long period of time. It shaped our emotional attitudes, provided us with life purposes and energized our actions. It consecrated our suffering and integrated our knowledge. We awoke in the morning and knew where we were. We could answer the questions of our children.”

This faltering between stories has sometimes been talked about as the ‘death of God’. Hence the angst and spiritual void captured in Rik Strong’s The Sermon. Set against this angst there was a real energy and hope, perhaps similar to the hope felt by people in the recent protests in the Arab world. On the streets of Genoa the T-shirts read “Another world is possible” – a world that would enable us all to be all we could be. In our hearts we felt that world already existed, but we didn’t really have a way of speaking in chorus so that the rest of society could hear us and join in the singing.

So what is this new story? I picked up some ideas from discussions of activists 10 years ago….

First, is creativity. In the west pop-culture gurus like Pat Kane were talking of a play ethic to replace the work ethic. By this he meant that the most natural, and perhaps highest, state of being is to play – to be creative, to be expressive, to test, try, experiment, to have fun in becoming all we can be. As Jean Paul-Sartre said, “As man apprehends himself as free and wishes to use his freedom, then his activity is to play.” The parallels with eco-centric thought on the irrepressible diversity of the natural world are clear. Pat suggested that this play ethic comes from the new generation of young professionals, who: “have shaped their identities through their… cultures of play – a whole range of self-chosen activities that have anchored them in a different orientation towards a meaningful life. These are the backpackers of Alex Garland’s The Beach, using cheap flights and travel literature to make the world their playground. The ultimate playfulness is to help each other to play together.”

Second, is a global consciousness, a sense of a common community of mankind. For many people nationalism is no longer a belief system and just a bit of fun, to be enjoyed in an ironic sense. Nationalism is being replaced for many by a planetary patriotism – we might call this Planetism. This means a deep concern for the health and well-being of the planet and all its peoples. Another aspect to this Planetism is a spiritual reawakening, as people see a common essence to all the world’s spiritual teachings, no matter how twisted they may be through religious institutions. This reawakening has been helped in secular society by the club culture, as ‘ravers’ grew up but couldn’t (or wouldn’t) “forget those blissed-out moments of transcendence, when drugs and beats blurred the boundaries of their selves”, according to Pat Kane. These states of consciousness were something that ecocentrist Thomas Berry pondered. If the universe is not alive in a psychic spiritual sense as well a material one, then “human consciousness emerges out of nowhere… an addendum [with] no real place in the story of the universe” he wrote. Thus the potential for a common storyemerges amongst the diverse traditions of eco-centric, religious and secular thought – an autonomous yet interconnected spirituality that supports self-expression. The new story of humanity is about our growing understanding of our relationship to our planet, including all its people and their spiritual selves. Therefore it is the story of our relationship to ourself – who we really are. The new story is that there will be infinite stories to unfold. Thus, in protests around the world people were saying one No and many Yes’s. “We’re not going to play your games anymore – thrill to your icons, your hip soundtracks, your latest double-stitch or lycra mix. We’re going to play our own games” wrote Pat Kane. And so play we did, from our use of the web to co-ordinate global protests, to the subversion of advertising, from the rave atmosphere of street parties, to the humour of slogans, from the creation of alternative currencies, to the launching of our own social businesses.

So what happened to this story of global creativity? What happened to the anger at a controlling exploiting system? What happened to the confidence that rejected the legitimacy of incumbent institutions and leaders and the old politics of left and right?

The rent. The mortgage. The debt. The pension plan. The fear of being left behind. The insecurities that make us want to be accepted and respected in the mainstream. The temptation from the story that integrating our hopes into the mainstream is the best way to live our values, to honour our memories of higher states of consciousness by our cold-light-of-day choices.

And so, if there’s anything to learn from the last 10 years, its the need to change the system that creates this apparent necessity for compromise. Jessie J may write cool music, but it IS all about the money, money, money, because if we don’t change the monetary systems, we will be subject to the incentives and disincentives that draw us into stultifying compromise. We cant rely on mass levels of mindfulness to escape the day to day corroding pressures that arise from debt-based monetary systems. Redesigning the way money is created, to remove the debt burden from our governments, economies, communities and own families, will be key to unleashing a creative globe of local and international democratic communities.

Leadership beyond leaders

I recently had lunch with someone who worked with a global network of young leaders and also a group of elder statesmen and women. With such an intergenerational exposure to leaders and leadership I had to ask what she thought leadership is. After some discussion I was surprised at how many people working in fields that convene or praise “leaders” don’t think through what leadership means, let alone responsible leadership. Instead, more obvious and visceral things seem to identify leaders: fame, role, impact, novelty and personal connections being key. Maybe I seemed a bit disappointed, so my lunch companion asked me what I thought a leader is. Id read books about leadership but none of the theories were fresh in my mind, so with the benefit of a poor memory, I made something up that describes the characteristics of people I admire and thus the qualities I seek to express myself (in my better moments). After lunch I decided to type up the ideas here…

There is a whole bunch of other things that are important and help comprise a great character (born leaders?), or a skilled professional (trained leaders?), but here are the 5 key attributes I identified. Leadership involves:

* Inspiring people to believe in their greater selves,
* Showing them a pathway for enacting that,
* Encouraging them to participate in a community in the process,
* Practically helping them along the way, and then,
* Reminding them of their commitment.

Leadership is expressed, not held. With these attributes in mind, no one is a leader per se, but anyone can exhibit leadership. That is because leadership exists in relation to others and contexts.

I’ll expand a bit… Inspiring people to believe in their greater selves is key because its the most incredible thing you can do for someone, to unleash their hopes and dreams and sense of dignity and ability. Usually the result of encouraging someone to think of their greater or higher self is for them to connect to a purpose beyond their immediate worries or insecurities, and be an agent for something useful in the world. It is deep and lasting impact, and important at an existential level.

Showing them a pathway for enacting that is important, as unless people can relate their aspirations to their immediate predicament, this can lead to frustration and disillusionment. By providing a practical example of how to take a first step, this makes an abstract idea seem tangible.

Encouraging them to participate in a community is important, as it is through engaging others that we can achieve results, learning what we bring, and how we are valued, when acting from our higher aims and sense of purpose.

Practically helping them along the way is important, as true leadership needs to involve some substantive contribution rather than simply exhortation and advice. Introducing people to people, providing them with new responsibilities or opportunities for experiences and training, and defending them when they stumble while advising them on what to do as a result, are all important if the initial inspiration is to stabilise into a new way of being.

Reminding them of their commitment is key. I almost said “holding people accountable” but that sounds too much like a positional role. Instead, what’s important is that if someone is impacted positively by your actions and advice, and you see them act differently as a result, then you have a bond. They will remember. In my own experience I have often belittled the impact I’ve had on others, not wanting to take things too seriously or create an impression of hierarchy. This means I’ve not accepted this aspect of leadership and perhaps this means that Ive missed the opportunity to play that useful role for people… to help them reflect on whether they are living their commitments or not today. Perhaps it takes a maturity that I’ve not had, to take on all this final aspect of leadership, which assumes an “elder” role… To do it in a way that is also humble, and still playful, could be my personal holy grail.

After lunch I looked back at some of the literature on leadership and it appears much discussion on leadership does not emphasise these attributes. Could it be our somewhat individualist, egotistical and patriarchal culture means we focus on powerful or charismatic individuals? Or that our organisation-centric and hierarchical forms of work mean we focus on those people who best get people to serve organisations, rather than their own higher callings?

Perhaps. And these limitations also then play out in discussions of what “responsible” leadership might be. Many speak of responsible leadership in terms of an individual being a fearless do-gooder confident in their own moral frameworks or, more introspectively, seeking fulfilment beyond accomplishment or, more simply, looking after their immediate subordinates.

I’ll venture that ‘responsible leadership’ is the expression of the five relational qualities I identified above in ways where the intention and effect is to help people who will be influenced as a result. i.e. if leadership concerns ones immediate relations with others, responsible leadership concerns one’s wider relations with communities influenced by those being “led”.

Sometimes a focus on responsible leadership can distract us from systemic issues. As if individual leaders acting in the public interest could change the world despite ingrained racism and sexism, structured inequality, corporate-owned mass media, consumerism, compound interest and financial speculation (to list some of my pet peeves). So its important when thinking about responsible leadership to think in movements and systems. Therefore our key interest, research, education, advice and advocacy should be about how we can cultivate such leadership in everyone, and what aspects of our culture, politics, economics and organisations undermine these qualities of leadership that anyone could naturally express!

In outlining these attributes of leadership I’ve probably been inadvertently rehearsing a leadership theory found in a 1950s management text or 4th century BC spiritual text. If so, please advise, as I could then cite the ideas of a known “leader” who defined leadership this way. As Im involved in the Globally Responsible Leadership Initiative (GRLI.org) I could then also feed this stuff into their work in a way that could be valued academically (as you dont get points for a bad memory freeing up mental space for a new schema!).

Or if these are new ideas and we need a new management fad name for them, tweet me a suggestion (@jembendell http://twitter.com/jembendell). Perhaps Relational Leadership? Connective Leadership?

Thanks,
Jem Bendell

Flattery before a fall? How top biz schools must step up

Ive been on the road for the last few years, but wherever I go Ive foind people love name dropping Harvard Business School, INSEAD, Said Business School etc. Although about 10 years ago I decided my academic connection would be with biz schools not other parts of the Uni sector, I never really acknowledged this obsession with biz school brands. When I was at Uni, being snooty about business schools seemed peculiar to me, as most academics and students of top universities looked down their noses at the business schools and departments for not teaching “proper” subjects. I recall my contemporaries at Cambridge scoffing at one of our cohort switching to business studies at the University’s new business school, then called Judge Management Institute. Back then it wasn’t considered something a smart person would do. Well maybe he could scoff at us now.

In recent months I’ve been looking into what business schools have been doing to play a useful role in society. I discovered that business schools originally had a very progressive role, in democratising access to senior roles in business. However today it appears that some of the elite schools are the laggards in real enquiry and social change. Perhaps they’re too self absorbed. It seems there’s nothing worse for your performance than being widely admired.

I discovered some great innovations in progressive business education in France, India and South Africa. And to summarise, I outlined 16 steps that responsible business schools should take. These I developed from a variety of experiences, conversations and experiments, including some work with the Pro Vice Chancellor of an innovative Uni in Australia that I’ve worked with for some years now. Im hoping they will feed into a number of initiatives Im involved inm and still others Im not, to help shift more schools towards being enablers of truly responsible and transformative leadership. Read more at http://www.lifeworth.com/consult/2011/05/sixteensteps/

Democracy is for lovers

As a vibrant election campaign comes to a close, it looks like I wont be able to use my favourite jokes when giving talks in Singapore in future…

Whenever asked about politics, as a visitor I had said…

“I’m sorry i dont know much about Singaporean politics…

….apart from that there isn’t much.”

or…

“One thing i quite like about your system is that, unlike where Im from, your politicians can’t blame the previous administration!”

Democracy is becoming more complicated in Singapore, and so at least in future foreign experts wont find it as convenient to say uninformed sycophantic nonsense about being culturally open when speaking about different political systems. (if you are reading, yes, you know who you are – you called it professional, I call it cowardly).

So while Brits vote against greater democracy, Singaporeans embrace it more. The world revolves and I know where my hopes now lie.

No, it’s not for haters: democracy is for lovers.

A course in sustainable luxury

The evolution of sustainable luxury, as an idea and a practice, continues, as Ive just finished teaching the first 2 days of the “sustainable luxury and design” MBA module at IE Business School in Madrid.

It was a diverse class from all corners of the world.. and of course a fun place to teach it.

Thanks to Nicky Black (Corporate Citizenship Manager of De Beers), for sharing insight into her work at a busy time of year (she is working on their next report to society, and got some feedback from the students on that).

I dressed up for the occasion…

Sean Ansett, the Corporate Responsibility Director of Burberry, also travelled to Madrid to discuss what his team of 17 are doing on these issues. It was fun to see how Sean has developed his long experience in CSR to relate it to the needs of a premium brand.

Here he is in motion in class…

These sessions were somewhat introductory, and in the next sessions in April I’ll be able to work with the students more…

More info what next is on The Authentic Luxury Network.

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