Instead, I propose that the sangha circle diagram is a more accurate description, showing the overlapping and interconnected areas in which the sangha operates. 

At the center is the harmonious, focused and vigorous community.  Surrounding that are the three activities that traditionally serve as the pillars of Japanese Zen monastic practice: zazen; study, which includes all functions connected with written and “live” teaching; and work, comprising activities undertaken in the service of not only the immediate sangha, but the national and international sanghas, as well as the global community.

Each of these three activities sits in the intersection of two of the outer three circles.  Each circle represents one of the essential elements of the sangha’s life: realization, relationships and resources (the 3Rs).  Wholehearted zazen is connected both to realization itself and to the healthy relationships with others that allow practice to happen and are strengthened in turn by that practice.  Focused study is an important element of realization, and also both generates and requires sangha resources.  Efficient and productive work not only solidifies relationships with practitioners and all beings, but provides resources necessary to take care of practice.

Realization includes the activities of practice officers, the elements and processes that result in the annual practice calendar, and programs designed to develop mature, skillful and competent clergy.  Relationships covers not only the day-to-day communications and connections between local practitioners, but also interactions with national and international supporters as well as issues of governance, employment and supervision.  Finally, Resources are the raw materials and tangible and intangible assets from which the sangha creates and sustains itself, such as funds, reputation, people, supplies, health, and the built and natural environments.

Underlying all of the other elements of sangha life are the three treasures: Buddha’s awakening (zazen), dharma teachings (study), and sangha functions (work).  Of course, that’s not to say that there is no connection of elements across the diagram—Buddha and resources, dharma and relationships, or sangha and realization.  Everything returns to the center in the harmonious, focused and vigorous community.

The diagram shows that zazen, realization, study, resources, work and relationships are all interconnected in a healthy sangha.  As Zuikō Redding, resident teacher at Cedar Rapids (IA) Zen Center, pointed out when I shared my work on this diagram with her, “Resources is the environmental aspect of practice/realization, Relationships is the interpersonal aspect of practice/realization and Realization is the individual aspect of practice/realization.”7

Shortly after the circle diagram became clear to me, I came across author and consultant John Hagel’s work on the “molecular organization.”  He observes that most organizations encompass three very different operations: initiating and managing relationships, creating products, and managing infrastructure—a model consistent with the sangha circle diagram.  He further suggests that because each of these operations requires a divergent set of skills and resources, organizations ought to choose one of these areas as its main focus, and outsource the other two.  That’s not to say that there is no connection between the three operations, but that a different leadership team can effectively take responsibility for each, making the best use of relevant expertise, contacts, time and resources. 

This too is perfectly consistent with the network of sangha circles.  It makes sense, for instance, for the abbot and practice officers to take charge of creating and offering practice and study opportunities (Realization), the development chair and director or communications manager to lead initiatives that connect people across the network (Relationships), and the treasurer, building team, development chair and director or office manager to oversee tangible and intangible assets (Resources).  Of course, these spheres overlap, and centers of leadership must work with partners from around the network in order to be effective.  Work on Relationships will certainly fail overall unless it includes the practice officers’ work with local practitioners, just as work on Resources will be ineffective without being connected to the expenditures officers need to make in the accomplishment of their duties.

Clearly, it is not possible to make a flat organization chart that accurately depicts the distribution of work and responsibilities.  In fact, it can be argued that the Buddha himself would have rejected this top-down model for his own sangha.  Law professor M. B. Voyce writes:

After the death of the Buddha, leadership devolved collectively "to the Dharma."  During his lifetime, Buddha considered leadership non-transferable to any particular disciple.  This is clearly set out in the Gopaka-Moggallana Sutta, where  Ananda is closely questioned as to the leadership of the order now that the Buddha had died.  Ananda replies, in effect, that there is no such thing as a leader since the monks have the Dharma.  (Complete article is here.)

Instead, viewing the sangha as a series of networks allows for the overlap in interests, expertise and responsibilities that exist whether they are acknowledged or not.  Each node in the network is a leader in its own subsystem or functional area, as well as a partner with other nodes working in related areas.  The structure of the organization comes not from the delegation of authority or power or resources but from the relationships between the nodes, which might be individuals, processes, work groups, offices, committees, project teams, vendors, other sanghas, national organizations, or anything else.  Since the interconnections are clearly visible and accepted as real, it is immediately obvious when one element is acting in a way that is detrimental to the health of the sangha as a whole, and the network comes together to respond.  Thus the more linear and inflexible model, always on the lookout for “deviations,” “mistakes,” or “threats,” is not necessary.

Adopting the network model requires a fundamental change in the positioning of the board.  Instead of occupying a more traditional command-and-control position, the board becomes a node in the network and takes on a coordinating role.  The latter is no less critically important than the former if the sangha is to remain viable.  The buck has to stop somewhere; anarchy is not a useful approach to organization development.  Under this scenario, the board retains responsibility for the big picture, and monitors how the various networks are working together and where the gaps may be forming.  Its primary concern is the health of the sangha with regard to each of the 3 Rs.  Is solid practice, zazen and study happening throughout the network, allowing practitioners to experience and manifest realization?  Are resources flowing appropriately across the network such that work is done effectively and study resources are available to those who want them?  Are relationships being cared for in a way that supports and results from zazen, as well as taking in and offering resources as they are needed around the network?  Is the sangha a harmonious, focused and vigorous community?

What does this mean for sangha leadership?  We are all engaged in what professor of Christian philosophy Richard Mouw calls “the quest for a healthy public space.” Fundamental to success is the idea that there are indeed fellow travelers on this practice journey, and that all actions have consequences for other people even beyond our ability to recognize them.  This idea is not news.  It’s one of the most basic teachings we hear when we first visit a sangha.  The challenge is in awareness of the subtleties, and their effect on sangha governance.  The sacrifices demanded by civility become unnecessary when we forget (or choose to ignore) that in everything from the way meeting minutes are taken to the way the books are kept, we are responsible to the entire sangha.  In a sense, we hold this space called “sangha governance” in trust—from those who took care of it before us, for those who will take it on after us, and inseparably from all other beings.

Policy decisions are often preceded by discussion in meetings of committees or the board, or are the subject of general conversation within the sangha.  How those conversations are conducted is direct measure of civility.  They may seem to be courteous and polite, but what’s going on under the surface?  Are good manners masking real issues?  Are those in power using polite language to deflect or discourage criticism?  Are the most vocal participants given their way without real, substantive discussion?  None of these is the conduct of a civil sangha.

Civil discourse is more complex that it seems.  Many people would say that loud, combative disputes are violations of the precepts.  No one would call them civil.  Yet, in spiritual communities practitioners are sometimes discouraged from dealing with their differences at all.  This is also incivility, and it can happen in very subtle ways.  Perhaps displaying anger is seen as a precept violation.  Maybe practitioners believe that they should be taking the transcendent, rather than the concrete, view of their pain (an approach sometimes called “spiritual bypassing”).  Good Buddhists are always compliant and dispassionate, some might think.  Disagreement can’t be reconciled with compassion, or dissent with nonseparation, or a strong opinion with selflessness. 

Of course, these kinds of dynamics work against the very democratic principles many sanghas would say they value.  Disagreement is necessary to democracy, and to handle it skillfully is to display civility.  None of the examples described above meets the criterion of civil discourse—communication that is based on making sacrifices for the benefit of others.  Sometimes the sacrifice means we hold our tongues when what we have to say would benefit nobody but ourselves or may cause more harm in the community than good—the age-old struggle between self-expression and self-control.  Sometimes the sacrifice means we speak out when we see a mistake being made, and put our relationships and public image at risk.  Dogen Zenji wrote, “If anyone, from the abbot on down through all the assembly members, has not been in accord with the regulations or has gone against people’s feelings in either large or small matters, in each case [the director] should gently but fully express it.  Do not fail to speak out of reticence, but also do not speak crudely or harshly.”  Considering the moral implications of our choices, we put aside our self-clinging and do what is in the best interest of our fellow practitioners, even when it’s difficult.

If we are to create a civil sangha, our challenge is to see the Buddha nature in everyone—even the committee member who seems always to question decisions, or the officer with a completely different idea of practice.  By seeing the whole person, rather than just the part with which we’re annoyed, we set an expectation that practitioners will treat each other with respect.  Showing respect does not mean that I agree with your position, or that I think you are better than I am.  It does not diminish me in any way to acknowledge that your practice is as important to you as mine is to me and that you have just as much Buddha nature as I do.  Being disrespectful and dismissive, on the other hand, is one way to eliminate the opposition.  If I don’t respect you, I don’t have to take you or your opinion into account.

What we are called to sacrifice for the sake of sangha civility is nothing less than the opportunity to build identity.  In a civil sangha, passing up the chance to satisfy the desires of the individual self is more than an act of discipline—it is the embodiment of dana, the perfection of generosity.  We are giving away something we perceive to be of great value, and we are giving it away for the sake of others.  When we choose not to engage the three poisonous minds and thereby prevent some measure of additional pain in the world, when we take responsibility for ourselves and our ancient twisted karma rather than avoiding our suffering by pointing to an external cause, that act of sacrifice not only benefits us but also our ancestors, our fellow practitioners, and all beings.  We liberate others from the ill effects of our uncivil behavior, and we are liberated from that suffering as well.  In this way we do the bodhisattva work of saving all beings.

Dr. Muhammad Yunus proposes a new concept-social business after his microfinance is accepted and practiced in more than 100 countries and by 100m people. By social business he means a new kind of business where the investors will invest their money in businesses but will take no dividends.The money will be recycled in the business to create jobs for the poor and to create more opportunities for them.

Muhammad Yunus believes charity can not bring the maximum benefit to the society. He thinks charity is of one time use. In social business the money will be multiplied and reused for the benefit of the society.

But why a man would go for the business which will not earn him profit? He says human being are two dimensional- one of his self always thinks for the good of him but the other self also thinks good of the others.
This other self will turn him to social business.

To make that his idea of social business is not mere a theory, he ventured with Danone to form a company -Grameen-Danone Food Products in Bangladesh to produce yogurt in small packages for consumption by the poor children to improve their nutrition.The total backup and forward linkages were set up in such a way that the benefit
goes specifically to the poor. I made a visit by myself to the plant at Bogra and was simply impressed by it. The second project of Yunus is with The Green Childrena USA based teenagers band that started an Eye Hospital in Bangladesh on the concept of social business.

Dr. Yunus hopes that one day separate share markets will be developed for the social businesses and only social businesses and enterprises will be enlisted there.

Yunus compiled all his ideas of social business in the book by the name 'Creating a World Without Poverty-Social Business and Future of Capitalism'.

He virtually has given a new direction for the capitalism in the future. He hopes that in the near future the poverty will be eliminated and the only place where one will get the opportunity to see poverty is the museum.

He also believes that technology will help to alleviate the poverty to large extent. The Grameen solar system that earned international fame also brought light to thousands of houses in the villages of Bangladesh. Family of Grameen is also thought to be a sort of social business.

We hope that the social business will gradually be more accepted and spread all over the world and the dream of Muhammad Yunus of a poverty free world would come true.

An ordinary citizen

It was reportedly pegged at 2004 rates, a provincial legislative inquiry has discovered.

This seems a simple problem of public policy. But what could be the reaction of every Jose, Caring, and Juana when they are told about this in the front lines, say, in the out patient department of public hospitals?

The public, especially the indigents, are repeatedly being told of the "no available medicines" situation despite the province's supposed "award-winning" flagship program on health.

The problem of "too low" price floor has reportedly discouraged bidders with no takers on close to half of the items opened for bidding, in January 2008 for example.

During the inquiry, Board Member Nemesio Beltran Jr. disclosed that the problem with failed bidding on supplying medicine was caused by the province's low approved budget for contract.

"The problem is really with our [budget for the contract] that is why there are no takers," he said.

The revelation, which went deeper into the causes of the failure of the bidding, was triggered when proponent Board Member Rogelio Lago said he was not satisfied with the presentations of the BAC on why there was unavailable medicines and medical supplies.

Lago reported the lack of medicines in Baungon town, where he was former mayor, and in other towns.

The revelation also drew calls from other provincial legislators to review and adjust the province's price index in order to avoid further problems.

BAC officials confirmed the observation and admitted the failure of bidding on at least P11 million worth of items of this year's P85 million budget for medicines in both the January and July bidding.

Read a full news report about this here.

According to Zen scholar Maseo Abe, a bodhisattva chooses an action based on whether or not it promotes awakening.  The option taken is the option that enables the most people to free themselves from the three poisonous minds (greed, anger and ignorance).  It's a useful yardstick against which to measure our options, and a basis for making decisions.

Of course, determining which option really is more likely to result in awakening can be a real challenge.  Sometimes what looks like appropriate or skillful means has a subtle and shadowy underside of self-clinging or separation.  “The director’s job is fulfilled for the sake of the public [i.e., everyone, both in the community and all beings],” Dogen advises.  “To say for the sake of the public means without [acting on] private inclinations.  [Acting] without private inclinations is contemplating the ancients and yearning for the Way.”

Human beings find themselves in several recurring modes when it comes to decisionmaking.  One is cognitive dissonance, the discomfort that comes from trying to hold two conflicting ideas in the mind at the same time.  The more important the issue is to us, or the stronger the conflict between ideas, or the greater our inability to explain the conflict away, the greater the dissonance.  We like safe, comfortable consistency, whether with past experience, social norms, or inner beliefs and attitudes.  The most powerful occasions of cognitive dissonance have to do with self-concept: I believe I am a good practitioner, but I break a precept and feel guilty.  I think I’m a competent treasurer, but I make a mistake on the financial report and feel foolish.  I want to be thought of as skillful, but I make a decision over which someone else feels disregarded.  In order to release the tension between the two opposing thoughts, I am likely to take one of three actions: change my behavior, change one of the ideas, or add new information.  I might deny or ignore an event, make excuses for my action, downplay the importance of the decision, bypass the issue and its concrete ramifications by focusing on the absolute view, promise to do better next time, or try to persuade myself that deep down I’m really a good person.  I will likely look for or remember facts and ideas that confirm a decision I’ve made and avoid ideas that might prove me wrong.  A related phenomenon is the sunk-cost effect—if I’ve put a lot of effort, resources or personal credibility into a decision, I will be reluctant to pull out, let go of it or reverse course, even if it becomes clear that the choice I made was a mistake. 

Experiencing cognitive dissonance as a sangha leader can be an indication that there’s more to a decision than might be obvious.  For instance, there’s a fine balance between consensus and conscience.   Peter Senge goes so far as to write that “The difference between a healthy group or organization and an unhealthy one lies in its members’ awareness [of] and ability to acknowledge their felt needs to conform.”  If we feel welcome and valued, we want to fit in within the sangha, merging into the practice of the community.  If sangha norms and standard procedures are strongly enforced and alternatives are discouraged, we may feel also feel some pressure to conform in order to preserve relationships or our self-image.  Going along to get along can be an instance of putting aside individual self-interest in favor of the common good, or it can be a reluctance to point out the potential harm in a decision others seem to support.  Understanding the true motivations for our choices is vital.

•  Poiché oggi mi sento più fantasioso del solito ho pensato di condividere alcune riflessioni sul tema della governance, in un ambito integrato ed agile (nel senso lato del termine).

Immaginiamo che quest’anno sotto l’albero di Natale troviamo nel nostro pacchetto un nuovo tipo di apparecchietto tascabile, mai visto.

Questo arnese una volta acceso comincerebbe a mostrarci su un bel display ad alta risoluzione tutti i parametri che nella vita quotidiana sarebbe opportuno tenere sotto controllo in tempo reale.

Troviamo quindi un indicatore numerico che mostra la nostra temperatura corporea, un paio di quadranti a lancetta che mostrano il livello di colesterolo nel sangue e la pressione arteriosa media, un altro che mostra il trend del meteo e le previsioni per il giorno dopo, un altro ancora che mostra due icone verdi o rosse indicanti l’accesso e lo spostamento non autorizzato della nostra auto e della nostra moto.

Facendo click col fingerpad sull’icona del dollaro comparirebbe un’altra schermata che mostra l’indicatore di quanto stiamo guadagnando in borsa, con la previsione del trend, un altro che mostra se abbiamo bollette da pagare in sospeso, un altro ancora che visualizza il numero di ore di straordinario che il nostro datore di lavoro ancora non ci ha pagato.

In basso sullo schermo, in rosso, compare anche l’ammontare di tutti i soldi che dovremo restituire entro la fine dell’anno (mutui, prestiti ecc).

Poi c’è l’icona del Wizard. Facendo click su di essa compaiono soltanto gli indicatori che rappresentano parametri fuori dal range normale e per i quali dovremo prevedere un’azione immediata. (Ad esempio l’allarme antifurto che è scattato nella nostra casa al lago, il segnale che il nostro gattto che è uscito fuori dall’isolato, il livello di colesterolo un po’ anormale, un temporale in avvicinamento).

Non voglio andare avanti con la descrizione di questa invenzione (che sicuramente brevetterò a breve) per non togliervi tutta la sorpresa del regalo di Natale; quello che voglio invece fare è soffermarmi su quali sarebbero le implicazioni, nella vita di tutti i giorni, di avere accesso costante e aggiornato a tutti questi parametri.

Vediamo:

avere accesso ad un dato correlato con una qualsiasi grandezza significa che possiamo controllare questa grandezza, se vogliamo.

L’avere questa conoscenza ci dà un potere incredibile non solo nel presente, ma anche nell’immediato futuro su questa grandezza.

Il non conoscere questi dati invece ci impedisce di capire lo stato attuale delle cose e non possiamo esercitare nessun controllo.

-Un esempio sufficientemente illuminante potrebbe essere quello della pressione arteriosa di una persona.

Molti ad un certo punto della vita scoprono di essere ipertesi.

Chiediamoci cosa sarebbe successo se queste persone avessero misurato ogni giorno o ogni settimana la loro pressione negli ultimi 20 anni invece che semplicemente ignorare il problema o il rischio.

Probabilmente, (è una mia idea ma forse siete d’accordo), molti avrebbero evitato di diventare ipertesi!

Monitorando costantemente questo parametro così importante avrebbero potuto da subito attivare delle azioni correttive ai primi indizi di ipertensione, potendo di fatto fugare i rischi ed evitare di diventare realmente ipertesi.

Possiamo fare innumerevoli esempi simili.

Si potrebbe dire quindi che la conoscenza consente la gestione, e la gestione mitiga o elimina i rischi.

Dati sul mondo reale > Percezione e Conoscenza dei dati > Gestione del mondo reale > Abbattimento del rischio

Sembra incredibile, ma è così semplice: basterebbe monitorare costantemente un parametro per abbattere i rischi correlati ad esso.

Questa è l’implicazione più interessante di disporre di qualcosa come il mio apparecchio.

Avevo già detto quanto mi sentissi fantasioso oggi, per cui spero non desti meraviglia il fatto che ora paragono quanto ho appena scritto con mondo dello sviluppo del software.

Chiediamoci quali siano i parametri da conoscere e monitorare che nella vita di un progetto di sviluppo del software possano fare la differenza tra un progetto che finisce con grande soddisfazione e grandi guadagni e tra uno che invece fallisce miseramente con grande spreco di tempo e soldi.

La prima considerazione che mi viene in mente è che dobbiamo essere in grado di monitorare per prima cosa tutto ciò che nel progetto ha un numerosità elevata.

Per esempio: le attività, i test, i moduli software, le compilazioni, i requisiti, le richieste di modifica, gli errori trovati...

Queste sono tutte cose che dobbiamo conoscere nel loro numero e nel loro stato.

Infatti un requisito può essere stato deciso, ma ancora non implementato... una richiesta di modifica potrebbe essere stata comunicata durante una riunione ma ancora non approvata, un insieme di difetti potrebbero essere stati sistemati nella release corrente e così via.

La cosa noiosa di tutti gli aggregati molto numerosi di qualsiasi genere di cose è che per conoscerne il numero esatto dobbiamo contare.

Contare è un’attività noiosa e molto costosa, non possiamo utilizzare grandi scorciatoie per farlo.

Pensiamo ad un capo progetto che ad un certo punto chiede all’analista di dirgli esattamente quanti requisiti sono stati implementati nell’ultima release e che percentuale sullo stato di avanzamento pianificato abbia raggiunto il progetto.

Il povero analista in mancanza di strumenti automatizzati sarebbe costretto a fermare il suo lavoro per poter cominciare a contare i requisiti pianificati (rileggendo i documenti di analisi), quelli già implementati (che dovrà probabilmente chiedere agli sviluppatori, facendo rallentare anche loro) e finalmente dopo qualche ora o giornata, rispondere.

La stessa cosa potremmo immaginare se pensiamo al lavoro di un addetto alla gestione delle richiesta di modifica che arrivano dall’utenza, dal marketing o dal gruppo di test relative ad un’applicazione.

Questi deve riuscire a categorizzarle per priorità o per area in modo che possa scegliere quelle che sono maggiormente allineate con la strategia aziendale o con le convenienze contingenti.

Si capisce subito quanto tempo bisognerebbe spendere per tener sotto controllo tutti questi parametri.

Stiamo parlando di GOVERNANCE.

Gli scenari che abbiamo ipotizzato sono accomunati da una gestione lenta e costosa di tipo manuale... e questo è il motivo per cui talvolta (o spesso) si preferisce non contare, non conoscere, non governare... ma soltanto lavorare a testa bassa.

Poiché costruire un sistema software non è un’attività semplice né naturale, senza governo e gestione non può convergere a nessun risultato conveniente, non potendo identificare né ruoli né azioni per perseguire gli obiettivi prefissati.

Quello di cui abbiamo bisogno allora è qualcosa di simile all’apparecchietto elettronico di cui parlavo all’inizio che consenta in tempo reale di monitorare i parametri vitali del nostro progetto quotidianamente per poterci aiutare a prendere le giuste decisioni. Questo meccanismo software (non è proprio un apparecchio elettronico :-) ) è Rational Team Concert.

Abbiamo visto nella Rational Software Development Conference a Roma e Milano (ma precedentemente anche in Florida e in molti altri paesi del mondo) alcune presentazioni sulla piattaforma Jazz e sul prodotto IBM Rational Team Concert (RTC).

Pensandoci bene, RTC oltre a consentire lo svolgimento del lavoro di sviluppo in un contesto di ‘collaborazione’ da esso veicolato, consente anche il pieno e costante controllo dei parametri di cui parlavamo poc'anzi.

-Essendo il tool stesso il gestore delle build, dei moduli sorgente, delle versioni e delle richieste di modifica (per ora, ma già stanno arrivando altri moduli per il test e per i requisiti) esso contiene già tutti i dati necessari; non c’è necessità di inserire altri dati per poi poterne effettuare la gestione e derivarne la conoscenza.

L’analogia col mio fantasioso apparecchio elettronico si evidenzia dalle schermate di report grafico che Team Concert offre per il controllo costante dell’andamento del progetto.

Certo, RTC offre molte altre cose ai team di sviluppo, a maggior ragione se distribuiti sul territorio. Con esso i team si avvantaggiano di una piattaforma di collaborazione integrata per la condivisione di decisioni e conoscenza e che consente l’interoperabilità dei ruoli.

Possiamo dire allora che siamo passati dalla governance manuale (costosa e raramente praticata) ad una governance ‘agile’ effettuata quasi inconsapevolmente come effetto collaterale del lavoro del progetto stesso, col contributo di tutti i membri del team e senza costi aggiuntivi.

Finalmente ci mettiamo alla guida del nostro progetto non con gli occhi bendati ma conoscendo tutto ciò che ci può aiutare a condurlo al meglio.

One of the questions I asked a traditional scholar in the village was: What do you think would be an acceptable charge for the villagers for making lessons available at their doorstep, via technology enhanced distance education. 

The scholar said, “We cannot pay much.  It would be difficult to even spare a hundred rupees [about two dollars] a month.  But if you can use the same technology to learn from us, then we can provide lessons in scriptures, Sanskrit, etc. in return for lessons that you provide us.”

What a wonderful idea!  Such an exchange of lessons would also help preserve so much traditional knowledge.  Vanishing languages and cultural practices can get a new lease of life.  And, above all, it would enhance the self-respect and dignity of the recipients of developmental aid.  They would not just be passive recipients of largesse, but contributors too!

Such is the POVERTY OF IDEAS in our midst that we seldom stop to think that the poor too can contribute meaningfully, if not materially, to make the world a better place for us all. 

What I wish to say through this example is this: We need to make the poor our partners in progress as we surely are through ventures like microfinance. 

We need to free our minds of pre-conceived notions about what ‘education’ constitutes and take a much broader view that includes traditional knowledge, cultural mores and practices.  Much of this knowledge could help us advance in our quest for preserving the planet.

We also need to learn from the poor how to find joy in simple things like singing in the rain or waving at a passing train. 

Rather than looking ‘down’ on the poor from a perceived position of privilege, and seeking to uplift them to our concept of better standards, we need to sit with them, work with them, learn from them and make the process  participatory and uplifting for all of us.

<script src="http://blogactionday.org/js/fb9654f014ffa926042d2c461e20096aca4ccee4"></script>

Further, there is a major global economic crisis at present.

In this regard I would draw attention to the draft document Economy on the Edge prepared by Mark Weldon of the NZ Stock Exchange and David Skilling of the New Zealand Institute which puts forward some proposals for resolving some of New Zealand's problems.

The authors have asked for feedback, so please assist by sending them your thoughts.

But in the voting of the congress, the verdict went against the bailout. The congressmen who voted against the bailout actually echoed the concern of the voters of their locality. The voters could not understand the inner reason why billions of taxpayers money is prposed to be drained to the companies who are at fault. The share market in Wall Street nosedived , the reflection felt in Europe and Asian markets. The US government become desperate to make the bailout passed in the Senate at a margin so that there remain no hindrance in its ultimate passing. Special lobbying were made, explanations were given and the Senate passed the bailout bill in large margin. The European leaders also appealed the US congressmen to vote in favour to rescue the world economy. The congress in its second ballot compelled to pass the bill.
The EU leaders also sat together and discussed the magnitude of the crisis and thought of the measures to be taken to avoid the economic crisis in their own countries.

Bangladesh, a small developing nation in Asia,was eagerly looking the evolving events in the US and world market. Though the share market was initially stable here, but it suddenly nosedived.But the experts tried to convince the stakeholders that Bangladesh market affected because of panic as it has little connection with the other markets. It will be regulated with its own market dynamics. Then in a seminar/round table discussion jointly organised by Centre for Policy Dialouge (BCPD) and South Asian Center for Policy Dialogue(SACPD), Dr. Muhammad Yunus , Economist and Nobel laureate said that Bangladesh could not remain unaffected from the new economic crisis that is developing in the world. He fears that the poor will be mostly affected and poverty will be more deepened. He however stressed to find out ways to overcome the situation and to be more competative to combat the crisis.

In the meantime , President of Garments Exporters (BMGE) appeals to the Goverment to protect the largest exporting sector of the country by creating special fund like that of India.

Let us see how Bangladesh face the crisis and take necessary measures to overcome the situation.

An ordinary citizen

More on world economic crisis:
World econmic crisis: The Schiller Institue
World gripped by largest financial crisis in 100 years
What I learned at the world economic crisis-Josheph Stiglitz
US gambles blamed for world economic crisis
European Union tested by world economic crisis
IMF predicts major global slowdown amid financial crisis
Fallout from global crisis looms over export-DS
Likely impact on Bangladesh-Zahid Hussain

They wanted comments on the financial crisis from a place where you cannot take out morgage as it is a squat.

It was an interesting discussion, and of course you end up talking governance, as the crisis probably is rooted more in bad govenance than bad finances. It was a pleasure to hear how other commenters referred to the scandinavian social-liberal model, where people actually don't mind to pay 50 percent taxes for well functioning government services. It is actually beneficial to industry that you can get fired without becoming destitute. You'll stay an asset.

Back in the nineties former danish prime minister Poul Nyrup labeled that kind of robust democratically regulated capitalism flexicurity

Back then nobody listened.

WHYS: 14 Oct 2008 Is it the end of capitalism as we know it?
The financial storm has calmed but the recession is on its way ... and so are the questions. Are the days of the free market over? Can capitalism ever help the most needy? Is there a viable alternative?
Duration: 50mins | File Size: 23MB
Download Episode

Now, if we could just find a way to restore the social governance and regulate the drug market here in Copenhagen, that would be something ... i guess we could start by legalising regulated hash and stop our mounting institutional racism.

The plea made by former Terengganu Menteri Besar Idris Jusoh to the Terengganu state government, i.e. not to stop the controversial and problematic 'architectural' buses from operating, is obviously not quite what members of the British pop band The Hollies had in mind when they sang their 60s' number, 'Bus stop'.

Indeed, it would have boggled their minds if they heard what Idris had to say further: the issue of non-issuance of permits by the Com­mercial Vehicle Licensing Board because of safety concerns can be resolved with cooperation from the Road Transport Department.

Surely they as tourists (and the locals) would not want to compromise on their physical safety by taking a ride on one of those houses, er, buses.

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Scoopit!

You know if it was not so pathetic Adam would laugh. Reading some of the commentary on the Leaders' Debate you might be forgiven for thinking that Mark Sainsbury actually knew what he was doing.

Then one media website commented on Key talking over Clark and not being polite. Please, in 2005 Brash was criticised for being too polite and gentlemanly, then tonight Chris Trotter writes:-

Aware of Don Brash’s failure to take the fight directly to Helen Clark in 2005, Key came out of his corner with far too much aggression. He interupted, talked over, and on one or two occassions even shouted down, his opponent. It wasn’t a good look. In fact, there were times when he came across as a hectoring bully. (Which is, of course, why Brash’s people had cautioned him against arguing too forcefully against a woman opponent.)

So Brash was wrong and was ridiculed by the commentariat for being polite and now Key is wrong for treating Clark as she treats everyone else. Adam noted many oocasions when Clark talked over Key, indeed that is part of what Clark does.

This sort of comment is typical of the double standards applied by so many. We are supposed to live in a society with no glass ceiling, yet we see nonsensical comments such as that from Trotter.

However, given that Trotter concluded that Clark won by a nose, Adam suggests that we can assume that it was at least a draw or more probably a win for Key. Hooton gave his partisan view here.

On balance the Herald gave it to Key, though Adam has some sympathy with Fran O'Sullivan on the economic plan front vis a vis Key:-

Clark scored best on the issue du jour - the international credit crisis. She has a post-election plan. Key doesn't.

Interestingly O'Sullivan took a different view on the comparison with Brash than Trotter:-

Key was initially ineffectual letting Clark walk over him (shades of Don Brash). He recovered and successfully challenged Clark's rhetoric on climate change and crime.

Stuff did not have a panel view, but Peter Wilson's NZPA article seemed to suggest Key won.

Just finished watching TVNZ's panel discussion with Michelle Boag, Matt McCarten and Therese Arseneau. This was well worth watching overall, despite some silly stuff.

Consensus was that Key won, even McCarten conceded that, he demonstrated yet again why he is such a good political strategist in his analysis and made some excellent points.

Espiner G. was asked for his view and even he said Key won.

Therese Arseneau made some good points as well.

No doubt both Key and Clark will review tactics before the next debate.

TVNZ took a poll, 47000 people responded, some 67% for Key.

As Therese Arseneau said the point is that in office, pub, cafe discussions tomorrow and the next day people will recall that Key won and the poll gave him an overwhelming margin.

So a good point to stop for today. have set this for a timed release.

BTW Matt McCarten did not seem very impressed with Mark Sainsbury either.

Mientras tanto en Uruguay, el Ministro de Economía tiene que salir al cruce de versiones que comparan al Uruguay hunidéndose como el Titanic. Esas versiones, notoriamente infundadas en el contexto de la economía internacional actual, no son otra cosa que terrorismo verbal. Y del bajo. No toda la gente entiende de economía, no toda la gente está al tanto de lo que pasa en el mundo, y ciertamente no toda la gente puede comprender el posicionamiento de la economía uruguaya en el mundo. Alguna de esa gente, también es dirigente político y piensa que los micrófonos y diarios están solo para enchastrar al que está en el poder a cualquier costo.  Su bajeza parece no conocer límites. Hoy es la economía, mañana la política exterior, pasado la reforma del estado y así vamos. Enchastre, total no pasa nada.  Este comportamiento no es exclusivo de la oposición hoy, sino por supuesto fue patrimonio de muchos sectores del Frente Amplio mientras eran oposición.  Cuando el gobierno del Dr. Batlle enfrentó la crisis del 2002, algunos sectores no fueron leales al país. La crisis sea responsabilidad parcial o no del gobierno de Batlle, hubiera ameritado acciones más en conjunto. Sin embargo, reconocido por quien fuera el Ministro de Economía, Alejandro Atchugarry, el Frente Amplio fue leal, votó la ley de Bancos y acompañó su gestión.

El punto ciertamente es de formas y de reformas en lo que refiere a la "governance" (forma de gobernar) en Uruguay. ¿ Como generar un diálogo fluido entre quienes toman decisiones y la oposición? ¿ Que mínimas areas de consenso tenemos que crear para gobernar? ¿ Vale todo para pegarle al gobierno?. Obviamente, este baile, se baila de a dos. Un analísis más serio de este tema, amerita un artículo académico. Pero no hay que ser muy inteligente para darse cuenta que hay actitudes, que no dan.

Puede ser que parte de la gerontocracia que dirige hoy el Uruguay disfrute de esta dinámica. Que estén cobrando pequeñas cuentas de hace años atrás. Puede ser incluso que algunos un poco más jóvenes se prendan en esta forma (ruín) de hacer política.  De eso hay en todo el mundo, solo que en Uruguay temas clave también se manejan así. A lo "almacenero" .(for the record, mi tía era almacenera, y es mucho más versada que alguno de los líderes de oposición de ilustres apellidos).

Digo, no será momento en que POLITICOS URUGUAYOS, se dejen...sencillamente...¿de embromar?.  No soy partidaro de dar "lecciones aprendidas", ni "Mc Combos de gobierno", pero de Nueva Zelandia podrían aprender bastante.

Scoopit!

You have to hand it to those Australians. This from The Australian on the bank guarantee scheme.

KEVIN Rudd's offer to guarantee borrowings by Australian banks in international credit markets could deliver the Government a tidy profit.

Treasury officials are working on a plan to sting the big banks with fees for every dollar insured.

Government sources told The Australian a rough estimate for the fee the Government might impose when guaranteeing wholesale funding -- banks' borrowings from overseas -- might range from 25 basis points to 100 basis points.

Seems a bit different from the Cullen/Bollard approach, but wait there is more:-

At the high end estimate of a 100 basis point charge, guaranteeing $1 billion in loans would deliver $10 million in revenue.

Some banks would pay more to insure than others, on a case-by-case basis determined by Treasury and the Australian Prudential Regulation Authority.

So the Aussies recognise the 'moral hazard' issue. Further it would appear they intend to charge a fee at lower levels of deposits.

Rudd is quoted as saying:-

"The precise insurance premiums to be attached to each of them will be negotiated separately with those institutions ... mindful of their general circumstances as far as their previous lending arrangements internationally," Mr Rudd said.

"Furthermore, the fee will also ensure that the facility is no longer utilised when market conditions normalise."

Plus note this point, which Adam is not sure he has yet seen emerge in comment here:-

While the Australian Banking Association conceded this was a "business input" that may have to be passed on to consumers, industry experts predicted that an offset to those costs would operate because banks could access credit at cheaper prices.

For example, a AA-rated big bank in Australia could now obtain credit at lower AAA-rated prices on the world market as a result of the government guarantee, reducing its costs.

in NZ we are covering finance company deposits for valid reasons. Adam would have expected that those companies should be charged a higher fee representing the risk which they constitute.

In Adam's view the finance companies should be told to join the scheme and should be charged an insurance premium from the first dollar of deposits. Adam does not see why finance companies should get a free ride. major well managed ones should not object as their insurance fee should be set on a basis reflecting their quality, but marginal finance companies should be closely monitored and pay a premium which reflects the risk.

One of the questions I asked a traditional scholar in the village was: What do you think would be an acceptable charge for the villagers for making lessons available at their doorstep, via technology enhanced distance education. 

The scholar said, “We cannot pay much.  It would be difficult to even spare a hundred rupees [about two dollars] a month.  But if you can use the same technology to learn from us, then we can provide lessons in scriptures, Sanskrit, etc. in return for lessons that you provide us.”

What a wonderful idea!  Such an exchange of lessons would also help preserve so much traditional knowledge.  Vanishing languages and cultural practices can get a new lease of life.  And, above all, it would enhance the self-respect and dignity of the recipients of developmental aid.  They would not just be passive recipients of largesse, but contributors too!

Such is the POVERTY OF IDEAS in our midst that we seldom stop to think that the poor too can contribute meaningfully, if not materially, to make the world a better place for us all. 

What I wish to say through this example is this: We need to make the poor our partners in progress as we surely are through ventures like microfinance. 

We need to free our minds of pre-conceived notions about what ‘education’ constitutes and take a much broader view that includes traditional knowledge, cultural mores and practices.  Much of this knowledge could help us advance in our quest for preserving the planet.

We also need to learn from the poor how to find joy in simple things like singing in the rain or waving at a passing train. 

Rather than looking ‘down’ on the poor from a perceived position of privilege, and seeking to uplift them to our concept of better standards, we need to sit with them, work with them, learn from them and make the process  participatory and uplifting for all of us.

http://blogactionday.org/js/fb9654f014ffa926042d2c461e20096aca4ccee4 

The West Bengal government, in association with microprocessor manufacturing major Advanced Micro Devices (AMD), Monday announced successful completion of rural e-governance programme in the state.

To bridge the digital divide, the programme was targeted at providing effective governance through computer penetration within the Panchayati Raj institutions, covering 210 rural local bodies across 19 districts.

"The programme was initiated by the state Panchayat Raj and Rural Development department. The total project cost was Rs.38 million of which 40 percent was spent on capacity building activities in the gram panchayats," West Bengal Panchayat Raj and Rural Development department joint secretary Ranjit Kumar Maity said here Monday.

The gram panchayat e-governance project was initiated as part the Panchayat Raj and Rural Development department's mandate to usher in social and economic progress in the rural areas through the Information Communication Technology (ICT).

"Panchayat Raj and Rural Development department in West Bengal is one of the progressive departments in India which endeavours to effectively leverage the benefits of ICT," AMD corporate vice-president Asia Pacific Region Ian Williams.

Founded in 1969, California-headquartered AMD designs and produces microprocessor and graphic media solution for computer, communication and consumer electronics industries.

The company has a presence in 80 different locations across the globe employing about 16,500 people worldwide.

Invocation by Councilor Wilberto E. Al-ag (3rd District);

National Anthem; City March

Roll Call

Reading & Approval of the Minutes of the previous session;

Privilege Hour

First Reading - 20 Items - Items No. 1456 - 1476

Third & Final Reading - 4 Items - Item No. 675 - Reclassification of 6,992 square meters of commercial and open space to high density residential zone to accommodate a socialized housing project at Km. 14 Barangay Panacan; Item No. 1018 - Reclassification of 28.6 hectares of agricultural land to residential zone at Barangay Catalunan Grande; Item 1342 - Legislative authorization to accept a donation of two units of Zusuki Kabbayan vehicles from the UNiCEF; Item No. 1344 - Legislative authorization for the MOA for the turn-over of management of the Toril Mulit-purpose gym to Barangay Toril Proper;

Unfinished Business - Item No. 217-A re signboard at the airport which should indicate the official name "Francisco B. Bangoy International Airport;"

Deferred Committee Reports - 4 Items, e.g. Item No. 1135 - DILG Memo on climate change and disaster risk reduction measures; Item No. 251 - proposed Ordinance for a mandatory ear-screening program for newborn babies;

New Committee Reports - 15 Items, e.g. Item No. 1025 - Application for PALC of Palm Grove subdivision located at Barangay Matina Pangi containing an area of 13.6 hectares; Item No. 1207 - Application for PALC of Positano subdivision located at Barangay Matina Pangi containing an area of 19.2 hecatares;

That's why I was thrilled today to talk to Elaine Walsh at United Health Group, who is conducting a benchmarking survey about portal governance.  Participants all benefit by getting a copy of the final benchmarking report that abstracts out any specific company information.  If you're interested, you can contact Elaine per the contact info below.

Here is the announcement:

United Health Group is conducting a benchmarking  survey on Portal Architecture Governance.  The standard benchmarking code-of-conduct will be followed and results will be shared, but blinded.  The survey has 30 questions covering organization, process and tools topics.

If you are interested in participating please contact Elaine_Walsh@uhc.com   (908-696-5090) or Aaron_gaalswyk@uhc.com  (952-931-5052) . We hope to have all survey responses by October 24, 2008.. Again, we will hide participants’ identities and companies  in the report, so no proprietary information about your company (or you)  will be divulged to any other party.

However, there are plenty of others who endorsed Sen. Obama.  I've been scanning a number of editorials, particularly from swing state papers or from more conservative cities in reliably blue states.  There are common threads throughout these editorial endorsements.  One is a reflection of the general sense that the country is on the wrong track and that another Republican administration is unlikely to bring about significant change.  Another is a reaction to the ways in which the John McCain of 2008 seems so different from his carefully-crafted maverick image over the years. (Whether that image has much substance is open to discussion.) A third speaks to his judgment as evidenced in his choice for a running mate.  A fourth comes from a comparison of the ways in which the two campaigns have been conducted and a belief that each signals much about a candidate's ability to govern.

The Wisconsin State Journal and The Sun (San Bernardino, CA) both backed Bush in 2004, but both speak to Obama's demeanor over the past weeks, particularly in comparison to McCain's flailing as the economic picture dissolved into chaos.  The St. Louis Post-Dispatch took John McCain, who they called "the incredible shrinking man," to task for his VP selection among other things. 

Also backing Obama: In Ohio, The Blade in Toledo and the Dayton Daily News; the Pittsburgh Post-Gazette (although I would argue that the idea of American Exceptionalism is in part what has brought us to our current state rather than a basis to endorse the Sen. from Illinois); The Tennessean of Nashville;  the Asheville (N.C.) Citizen-Times; and in California the Fresno Bee, Sacramento Bee, Contra Costa Times,  and finally The Herald of Monterey.  I urge you to read them.  Taken in the aggregate, they paint a picture of the reasons we need to elect Sen. Obama next month. 

Equally telling is the number of conservatives who are supporting Sen. Obama and their reasons for doing so.  Andrew Sullivan, a life-long conservative, has been an Obama supporter for some time. His assessment of Obama's campaign is a must read and a delightful image, especially after the tone of McCain's campaign last week.  Wick Allison, editor in chief of D Magazine, is one of many life-long conservatives who are becoming disgusted with the current trends in the GOP, as is Susan Eisenhower, grand-daughter of President Eisenhower.  She announced her support of Sen. Obama well before he sewed up the nomination.  Perhaps the most surprising endorsement over the weekend was that of Christopher Buckley, son of William F. Buckley who founded The National Review.

Dana: being ready and willing to give away the things we value for the welfare of others.
Sila: having a high moral character and abiding by the precepts, whether or not we have formally made lay or clerical vows.
Pariccaga: making sacrifices for the common good, including giving up the chance to be comfortable, polish our reputation, and look for personal validation.
Ajjava: behaving honestly and with integrity, treating everyone with equal respect, seeing the Buddha nature in everyone, and taking responsibility for our own actions and intentions.
Maddava: cultivating kindness and being gentle with others.
Tapa: demonstrating self control and leading a simple life.
Akkodha: being free from hostility and envy.
Avihimsa: working to end violence, not only by refraining from causing harm ourselves, but also by actively promoting peace in and for others.
Khanti: enduring difficulties with patience and understanding.
Avirodha: leading in harmony with the will and welfare of the sangha.

You just don't get to meet a person or group of people, you get to meet and have a chance to be in touch with their culture, their history, and their varying experiences.

The different-ness and uniqueness at the point of my contact with them result to dialogues (and sometimes when less fortunate about it, insightful frictions). It makes for wonderful insights, some of which figure in some of my writings/ reports.
Through a period of time  I have always believed that once we get to pass the process of acceptance and understanding -- we oftentimes assume and feel that we are one with them, already, as an insider of their commune.

Later, we would also believe that we understand them and feel how they feel.

The process comes, at the minimum, in the form of one example --- the free and prior informed consent (FPIC). Once we get an FPIC, many think its a universal clearance and passed on wisdom. The thing is they gave us consent based only on what we revealed.

But the element of trust in having to get accepted and permitted to interact and to search inside the community does not merit license to be an insider, already.

The trust is only borrowed and for it to continue, it has to be nurtured to allow it to grow along with ones relationship with the community.

On a recent visit to the Talaandig community in Songco, Lantapan in Bukidnon, near the Mt. Kitanglad Range and Natural Park, I have reaffirmed this reflection.

I felt that I have grown in my understanding but I also felt that the more I think I have learned, there is more that I need to learn about them and my ignorance.

As one's knowledge expands on the desires, dreams and struggles of the community, one is also bound to bear with greater responsibility to understand it and use it accordingly. Helping others understand what one has learned is also a concern.

This mystery between the visitor and the host presents a rich treasure for articulation in written or any other form of communication in the hope of widening and deepening of inter-cultural understanding and as others would put as cliche "world peace".

Just thinking out loud.

Ciao!

Scoopit!