Tag: economics

239 Days in America, Day 127: August 15, 1912 | Dublin

The Sun Sets on Dublin 1

THE SUN SETS ON Dublin Lake, illuminating the eastern shore. The boathouse is now quiet, just the lapping of the water can be heard, the buzzing of mosquitoes, and the occasional sound of the loon.

It is ‘Abdu’l-Bahá’s last day in Dublin. …

Agnes and some friends, and all the Persians have been at the Pumpelly’s home, called “On the Heights,” having dinner and telling stories. “Now let me tell you an Arabian story,” ‘Abdu’l-Bahá says, “It isn’t going to be a sermon.”

“This he did, to the accompaniment of peals of laughter, repeated again and again,” Agnes Parsons writes. “Needless to say ‘Abdu’l-Bahá brought out every subtle point in the brilliant story, and the mental picture of this beautiful Oriental telling the story with all the enthusiasm of the storytellers of old, is one never to be forgotten.”

Soon ‘Abdu’l-Bahá rises; the Cabot children cling to him as he leaves. They do not let go until he is in the motor. On the way home Agnes thanks him for making the evening so special. He looks at her and asks, “Now are you all pleased with me?”

New Hampshire 2

On Abdu’l-Bahá’s last full day in Dublin, His 127th day in America, He said to the crowd, in reviewing all the meetings He had held there, “‘I have explained every question for you, delivered to you the message of God, opened the mysteries of the Books of God before you, established the immortality of the spirit and the nonperishability of the single elements, and explained for you the economic questions and divine teachings.’”

When they asked Him to stay longer, He replied, “‘ … I must go to Green Acre and other places. I must raise the voice of the Kingdom in all places. As the days of My life are limited in this world, I must go to many places and raise My voice to deliver the glad tidings of the Kingdom of Abhá.’”

Thursday, August 15, 1912 3

Today was the Master’s last day in Dublin. Mrs Parsons had asked a large number to attend and had invited the best musicians to play the piano and sing at the beginning of the meeting. The Master sat in an adjoining room enjoying the music. There was such a crowd in the large drawing room that although rows of chairs had been arranged, no seating was available. The Master entered the room to give His last talk in Dublin:

“I have explained every question for you, delivered to you the message of God, expounded the mysteries of the divine Books for you, proved the immortality of the spirit and oneness of truth and expounded for you economic questions and divine teachings.”

As this was His last address everyone came to shake His hand and offer his or her thanks before leaving His presence. Mrs Parsons said that the people were usually happy but because they knew ‘Abdu’l-Bahá was leaving they were sad and wanted to prolong His stay.

He replied, ‘I, too, wished to stay longer but I must go to Green Acre and other places. I must raise the call of the Kingdom in all places. The days of my life in this world are limited, so I must pass through all regions and announce the glad tidings of the Kingdom of Abhá.’

‘Abdu’l-Bahá spent the day saying farewell to many eminent people. After the afternoon meeting, one of the believers, Miss Knobloch, with His permission took several photographs of Him with these servants.

The automobile was ready and He was driven to the home of a friend where a meeting was held. The people were very enthusiastic and inebriated with love and affection. After speaking to them briefly and narrating a few stories, He left.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

‘Abdu’l-Bahá’s last day in Dublin, NH

Celebrating the Centenary: The Master in America

Curated by Anne Perry

August 15 1912

  1. Menon, Morella. “The Sun Sets on Dublin.” 239 Days in America, 15 Aug. 2012, https://239days.com/2012/08/15/the-sun-sets-on-dublin/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 123. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=6#section144 ↩

239 Days in America, Day 126: August 14, 1912 | Dublin

The Religious Pulse of Modern America 1

“LET ANY ONE OF us look around him, and talk to his neighbors, humble or prosperous, and see if he does not find a spiritual craving.”

These were the words of Winston Churchill, not the future British prime minister but a bestselling novelist in America at the turn of the twentieth century. Like many artists, Churchill frequented Dublin, staying most summers in nearby Cornish, on the border with the state of Vermont. He came for horse shows, and to attend Joseph Lindon Smith’s plays at Teatro Bambino.

In the January 1912 issue of the Atlantic Monthly, Churchill wrote an article entitled “Modern Government and Christianity.” It offered a window into the religious pulse of America.

“Think of the people we all may count among our acquaintances who are studying Buddhism and Sufism and Babism!” Churchill wrote. “All of this means something; it is surely a sign of the age.” He observed in his contemporaries “the emptiness of a life that does not include service,” yet noted a growing consciousness of “the glaring inequalities and injustices of our modern civilization.” He concluded: “If we have eyes to see, and ears to hear, we stand on the threshold of a greater religious era than the world has ever seen.”

The spiritual transformation of the modern world was one of the main themes ‘Abdu’l-Bahá had addressed in America. At Tiny May on August 6, 1912, ‘Abdu’l-Bahá saw several new faces in the crowd, and he decided to answer a few questions. …

New Hampshire 2

On August 14 He told on audience “‘I desire the meeting more than you. Some of the disciples of Christ went to Roumania once and said, “We had a desire to see you so we have come from Jerusalem to this place.” Now behold what a desire I had to see you; I traveled from East to the West.’”

Wednesday, August 14, 1912 3

All the friends had been informed that the Master would soon leave Dublin for Green Acre in Eliot, Maine, and that time was running out. They asked Him to speak on economics and to correct certain false ideas of the socialists. His explanations were so impressive that after He left they implored Him to reveal a Tablet on this subject and send it through Mrs Parsons so that it might remove doubts from the minds of the people. The following is a transcription of that Tablet:

“Dublin: To the maidservant of God, Mrs Parsons.

“Upon her be Bahá’u’lláhu’l-Abhá.

“He is God.

“O thou, my spiritual daughter,

“I am on a train on my way to San Francisco. I recalled your praiseworthy qualities and the dear face of little Master Jeffrey, so I wanted to write this letter. Know that my greatest pleasure will be when I shall see you, my dear daughter, enraptured and completely charmed by the paradise of Abhá, and aflame with the fire of the love of God. May my dear daughter burn and melt like a candle to enlighten all people. It is my hope that thou mayest be so.

“Regarding the question of economics according to the new teachings, as this caused some difficulty for you because the report you received did not reflect what I said, I shall outline the essence of this matter so that it will be clearly proven that there is no complete solution for the economic question apart from that offered in the new teachings. It is absolutely impossible to resolve the problem by other means.

“In solving this problem we must start with the farmer and end with other trades, because there are twice as many farmers, if not more, as there are people engaged in other trades. Thus it is right that we begin with them. The farmer is the primary factor in society.

“In every village a council of wise men of the village should be established and the whole village should be placed under its jurisdiction. In addition, a public treasury should be established with its own administrator. At harvest time a specific quantity of the general produce of the village should be appropriated for the treasury. This treasury will have seven sources of income, namely: tithes, taxes on livestock, unclaimed inheritance, property that has been found but that has no owner, buried treasure (if found, one third of it should be paid to the council), mines (one-third of the natural resources taken should be levied by the council) and donations. Likewise, there are to be seven categories of expenditure: first, moderate public expenditures such as the expenses of the council and maintenance of public health; second, payment of government taxes; third, payment of taxes on livestock to the government; fourth, care of orphans; fifth, providing for the disabled; sixth, management of schools; and seventh, providing the necessary means of livelihood for the poor.

“The first means of income is the tithe, which must be administered as follows: If a person’s average income is $500 and his necessary expenses amount to the same sum, no tithe will be collected from him. If another person has an income of $1,000 and his necessary expenses amount to $500, he will be able to pay the tithe because he will have more than he needs. If he pays the tithe there will be no decline in his standard of living. Another has an income of $5,000 and his expenses are only $1,000, so he will have to pay one and one-half times the tithe because he has an even greater amount than he needs. Another has an income of $10,000 and his necessary expenses amount to $1,000; therefore he will have to pay two times the tithe because his surplus is larger. Another person has an income of $100,000 and expenses amounting to $4,000 or $5,000; he will have to pay one-fourth of his income. Another has an income of $200 but the expenses he requires to live at subsistence level amount to $500. He spares no pains in working and laboring for his livelihood but the fruit of his labor is inadequate. He must be helped from the treasury so that he may not be in want and may live in comfort.

“In every village a certain amount should be allocated for the orphans there. The disabled must be provided for. The treasury must also provide for the needy who are unable to work. The council will also allocate a certain amount for the department of education and for public health. If there is a surplus, it will be transferred to the national treasury for general expenses. If it be thus arranged, every individual in society will live comfortably and pass his days happily.

“Differences in station will also remain and no breach will occur in this respect. Gradations of rank are without doubt one of the essentials of society. Society is like an army. An army requires field marshals, generals, colonels, captains and privates. It is utterly impossible for all professions to be equal. Preservation of rank is necessary. But each individual in the army must live in perfect peace and comfort. Likewise, a town requires a mayor, judges, merchants, men of means, craftsmen and farmers. Of course, these ranks must be observed, otherwise the general order would be disrupted.

Convey my heartfelt love to Mr Parsons. I shall never forget him. If possible, have this letter published in one of the newspapers, as others are proclaiming these principles in their own names. Convey wondrous Abhá greetings to Qudsíyyih.

“Upon you be Bahá-u’l-Abhá.

‘”Abdu’l-Bahá Abbás.”

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Tablet revealed in America: “there is no complete solution for the economic question apart from that offered in the new teachings.”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

August 14 1912

  1. Jones, Caitlin Shayda. “The Religious Pulse of Modern America.” 239 Days in America, 14 Aug. 2012, https://239days.com/2012/08/14/the-religious-pulse-of-modern-america/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 122. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=6#section143 ↩

239 Days in America, Day 124: August 12, 1912 | Dublin

August 12, 1912: The Week Ahead 1

IT’S BEEN A RESTFUL, yet eventful few weeks for ‘Abdu’l-Bahá in Dublin, New Hampshire, but it’s time to make the ninety mile trip eastward to his next stop in Eliot, Maine.

In the week ahead, the sun sets on Dublin Lake, we take a look at “spiritual cravings,” and ‘Abdu’l-Bahá arrives at Green Acre.

Monday, August 12, 1912 2

A group of Dublin residents had a picnic on the shore of Lake Dublin and invited the Master and His entourage to join them. After sitting for awhile viewing the surroundings, the Master went for a short walk. Upon His return He went to the table and ate sweets and sherbet with the friends. He was pleased to see the simplicity of the repast and to feel the sincerity and warmth of the people.

In the afternoon a large gathering of people came to hear Him. They asked Him to speak on the immortality of the spirit. Everyone was so pleased, happy and filled with admiration that one by one each came to shake His hand and to express his or her gratitude. The Master’s talk was so much appreciated that for many days afterwards He was asked to speak on the immortality of the spirit, economics and the new teachings. At each meeting He spoke on subjects He had already elucidated and on new topics, which greatly increased the admiration of the audience.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Having a picnic with the friends

Celebrating the Centenary: The Master in America

Curated by Anne Perry

August 12, 1912

  1. Sockett, Robert. “August 12, 1912: The Week Ahead.” 239 Days in America, 12 Aug. 2012, http://stagingtwo39.wpengine.com/2012/08/12/august-12-1912-the-week-ahead/. ↩
  2. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=6#section141 ↩

239 Days in America, Day 104: July 23, 1912 | Boston

A Modern Prophet 1

“THERE IS NO DOUBT, among thinking people, that this man represents, in great degree, the growing and evolving spirit of our times.” That was Elbert Hubbard in “A Modern Prophet,” an article he wrote about ‘Abdu’l-Bahá in the July 22, 1912, issue of Hearst’s Magazine….

“According to Abdul Baha,” Hubbard wrote in Hearst’s Magazine, “we are now living in a period of time that marks the beginning of the millennium – a thousand years of peace, happiness and prosperity.” He told his readers that ‘Abdu’l-Bahá had come to the West with a mission, and that no one should doubt his sincerity. “He is no mere eccentric,” Hubbard added.

Elbert Hubbard likely never met ‘Abdu’l-Bahá. Whatever means he used to research his article, he managed to simultaneously capture the spirit of ‘Abdu’l-Bahá’s message while getting most of his facts wrong. “He speaks many languages and certainly speaks English better than most Americans do,” Hubbard wrote. Of course, ‘Abdu’l-Bahá barely spoke a word of English. Hubbard also claimed that one-third of all Persians had joined the Bahá’í religion.

New Hampshire 2

Abdu’l-Bahá left New York at 8:00 A.M. on Tuesday, July 23, and arrived in Boston for a second visit at 3:30 P.M. He sent most of His entourage on to Dublin, New Hampshire, but He and a translator and secretary took rooms at the Victoria Hotel in Boston, where a public meeting was held at 6:00 P.M. After that He went to Mrs. [Alice Ives] Francis W. Breed’s home and talked to a large group of people before returning to the hotel.

Tuesday, July 23, 1912 3

‘Abdu’l-Bahá left New York at 8:00 a.m. for Boston and Dublin, reaching Boston at 3:30 p.m. A number of friends were at the train station to receive Him. As soon as they saw Him, they hovered around Him like moths around a candle, anxious to sacrifice themselves before Him. As He did not plan to stay in Boston for more than two nights, He instructed everyone in His entourage except an interpreter and a secretary to go directly to Dublin.

He then went to the Hotel Victoria where the public meeting was held at 6:00 p.m. There were both Bahá’ís and non-Bahá’ís present as well as some journalists who questioned Him about His purpose in coming to America. The Master replied:

“I came for the peace gatherings in America. They are good. But their efforts must not end in words alone. I pray that they may receive confirmation so that this country may become the center of efforts for peace.”

His address was on economic problems.

In the evening He was invited to dine at the home of Mrs [Alice Ives] Breed. As the Master left the hotel, crowds of people stood in rows as He passed through them. That evening He spoke about the persecutions and tribulations of the Manifestations of God, the reconciliation of the hearts and the victory of this blessed Cause of God. After dinner He made the long and tedious journey back to the hotel.

Talk at Hotel Victoria, Boston, Massachusetts 4

The fundamentals of the whole economic condition are divine in nature and are associated with the world of the heart and spirit. This is fully explained in the Bahá’í teaching, and without knowledge of its principles no improvement in the economic state can be realized. The Bahá’ís will bring about this improvement and betterment but not through sedition and appeal to physical force—not through warfare, but welfare. Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say, “It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community,” and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably.

Strive, therefore, to create love in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of God is established, everything else will be realized. This is the true foundation of all economics. Reflect upon it. Endeavor to become the cause of the attraction of souls rather than to enforce minds. Manifest true economics to the people. Show what love is, what kindness is, what true severance is and generosity. This is the important thing for you to do. Act in accordance with the teachings of Bahá’u’lláh. All His Books will be translated. Now is the time for you to live in accordance with His words. Let your deeds be the real translation of their meaning. Economic questions will not attract hearts. The love of God alone will attract them. Economic questions are most interesting; but the power which moves, controls and attracts the hearts of men is the love of God.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Juliet manages to say good-bye to ‘Abdu’l-Bahá

Celebrating the Centenary: The Master in America

Curated by Anne Perry

July 23, 1912

  1. Jones, Caitlin Shayda. “A Modern Prophet.” 239 Days in America, 23 July 2012, https://239days.com/2012/07/23/elbert-hubbard-modern-prophet-original-hippie/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 117. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=5#section121 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 238-239. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/17#978851230 ↩

The Economics of Happiness and Meaningful Work

Recently, one of the community activist groups in our area hosted a screening of the prize-winning movie, The Economics of Happiness, followed by a Skype interview with Helena Norberg-Hodge, one of the co-directors and founder and director of Local Futures – Economics of Happiness, formerly known as the Institute Society for Ecology and Culture (ISEC).

It’s definitely worth seeing, if you haven’t already done so. In addition to information available on the Local Futures website, a YouTube film clip offers a quick overview of the main themes explored in the movie: The Economics of Happiness – Official Trailer.

In her commentary on the Skype call, Ms. Norberg-Hodge emphasized the importance of launching and supporting community-based initiatives that rebuild the local food economy and deliver education for action.

She encouraged attendees to mobilize democratic action and draw upon the power of the electorate to influence politicians to enact, rescind, or amend laws regarding taxes, subsidies, and regulations so that locally-sourced products have an even playing field with their globally-sourced alternatives.

Her rationale suggested that the resulting decentralization of corporate and governmental structures would increase the number of jobs. It would also provide community members with meaningful work based on values and skills resurrected from a nearly lost ancient wisdom inherent in our cultural roots. In many instances this worthy work translated into farming using simple tools and adhering to millennia-old agricultural practices.

While Ms. Norberg-Hodge did not openly discount technological developments, the significance of them as a defining force on the pace and degree with which our civilization continues to advance received short schrift.

The loss of jobs today comes primarily as a result of technology. The machine replaces human labor–period. Our challenge is to figure out what we do with our time as the machine continues to eliminate the need for us to spend it in drudgery. The increased redistribution of power as decentralization takes hold opens the door for a new definition of meaningful work WITH the machine, not against it.

No doubt, localization will give us the opportunity to learn how to invest our time in our personal development, care and support for one another, and adaptive community cultures. That would be a dream worth making a reality. But if the future of localization means becoming reacquainted with a shovel, rake, and hoe for hours on end, that seems more like a nightmare! Better to master the machine for our well-being rather than our destruction.

Originally posted to Sustainable Local Economic Development by Steve Bosserman on Wednesday, August 8, 2012

The Problem of Power

Since humanity began its odyssey out of Central Africa millennia ago, hierarchy is the only consistently adopted structure for distributing power within a social system. This structure holds intact the social system in which it exists. To do so, it exercises three roles:

  1. Define “boundaries” – territorial, birthright, and behavioral – that determine who’s in and who’s out
  2. Provide security that protects the boundaries, preserves the lineage, and maintains the behavioral guidelines
  3. Respond to changing circumstances so that the primary social system persists

Hierarchy is easy to install since it begins when one person assumes a dominate position relative to another. It is efficient. The dominant one sets the boundary conditions and subordinates operate within them. When coupled with fear of consequence if one does not stay within the boundaries and the promise of reward if one meets or exceeds expectations the vast majority of members comply with the dictates of the hierarchical social system.

Members of hierarchical social systems participate in governance, free enterprise, and non-governmental affiliations. The rulers set the parameters in which members operate so that government has the resources to assure security, enact rules of conduct, ownership, and commerce, and provide a system of jurisprudence in the event that members do not follow the rules or violate the rights of members. Property owners, business owners, and those who contribute their skills, time, and energy are compensated, pay some percentage of their profit and income to government so that it can function, and voluntarily give to community-based organizations that benefit the commonweal and care for those who cannot contribute. It is a system of cooperation, choice, and commitment that is simple and elegant.

Hierarchy is a structural “tool” for managing social systems. It is the integral framework upon which all institutions – governmental, business, or non-governmental / not-for-profit – are built. As such, it becomes a common denominator that cuts across society in all its endeavors. Like any tool, it is neither good nor evil. How people use hierarchical structure within their institutions and throughout their social system is what imbues it with certain characteristics of morality, ethics, and fairness and places it on a continuum of social justice ranging from barely evident on one end to being a matter of course on the other.

The driving force that shifts a social system along the scale of social justice is the use, or abuse, of power. Hierarchical social systems concentrate power in the hands of a minority number among the overall population. As Lord Acton stated, “Power tends to corrupt, and absolute power corrupts absolutely.” In other words, when holding a dominant position, some are seduced by the power they have over others. This prompts them to do the following:

  1. Stay in their positions of power
  2. Keep the hierarchical social system intact so that the positions of power they hold are preserved
  3. Curtail affiliation among those who are disenfranchised by the system so that the threat of insurrection is quelled.

Basically, people who are so affected are drawn by the possibility of extracting even more profit or garnering more control. They limit choices for subordinates and force compliance to rules and conditions that are not beneficial to members. In addition, they attempt to keep the system as it is so that their gain is consolidated and ideally, continues to grow.

As an example, approximately 50% of the world’s population earns less than $2 / day per capita through subsistence agriculture. The hope of a higher quality of life is dashed each day eking out an existence under the harshest of circumstances. Leadership in these countries is averse to mechanize and modernize agriculture because those displaced would venture to cities in an effort to find work. This would overburden the already congested and over-stressed infrastructures in these urban areas elevating discontent and unrest. Better to keep people where they are so they are contained having to care for themselves. Meanwhile, the economies grow and the top echelons gain wealth.

Another example: according to an article in The Open AIDS Journal entitled, “HIV Infection and AIDS in Sub-Saharan AfricaUNAIDS report,” Sub-Saharan Africa is home to 70% of all people afflicted with HIV in the world. This area holds some of the world’s richest natural resources, yet the population is in grave peril, health-wise, including leaders. In fact, that is the point. The world has known about AIDS / HIV in Africa for nearly 30 years and has only in the last five mobilized efforts to do something. All indications suggest it is too little, too late. Millions have died from AIDS already and millions more will do so over the next two generations as the endemic unfolds. Sub-Saharan governments are rendered ineffective due to a lack of competent, experienced leadership, citizens are not able to care or fend for themselves, economies slow their growth, and property ownership and control shifts to foreigners. Colonies once lost due to revolution are reclaimed – without firing a shot.

As yet another example, consider genocide. In his 1994 book, Death by Government: Genocide and Mass Murder since 1900, author R.J. Rummel defined and documented “democide,” e.g., atrocities committed by governments on their citizens. Of the nearly 170 million who died at the hand of their governments during the 20th Century, 130 million, over 75%, were victims of four regimes: Soviet, Communist Chinese, German, and Nationalist Chinese. This does not include Rwanda in 1994. And genocide continues as the people from Darfur have borne witness every day this year. A weakened population becomes weaker. Those who hold the most power in the world act as though they are powerless as these horrific injustices go unchecked. The reality is there is nothing to be gained by intervening and much that could be lost if circumstances go awry. The people of Darfur, like the millions before them, are collateral damage in an economic power struggle of global proportions.

In his unsettling essay, “Waiting for the Lights to Go Out ,” published in the October 16, 2005 edition of The London Times, Bryan Appleyard posits a rather grim future wherein civilization is doomed to return once again to the Dark Ages. The central theme of his essay is the meltdown of society as we know it due to our insatiable addiction to oil, the inevitable depletion of oil reserves, and our woefully inadequate and untimely response to that eventuality. At the heart of his thesis is that human nature has not progressed very far since we began our migrations throughout the world from our African origins. Appleyard states, “Our aggressive, tribal nature is hard-wired, unreformed and unreformable. Individually we are animals and, as animals, incapable of progress. The trick is to cage these animal natures in effective institutions: education, the law, government. But these can go wrong.” Not particularly encouraging!

Rulers enact laws that are increasingly restrictive, militaristic, and draconian or become arbitrary in their decisions. Owners pull more profit, become more risk averse, and offer fewer benefits. Having less voice and impact, non-governmental organizations become more fanatical and close-minded; their ratios of administrative overhead to pay-out increase, and beneficiaries receive less real assistance.

In summary, the thirst for power and the specter of losing it becomes a corruptive force that undermines the fundamental tenets of a system that is given to efficiency and effectiveness if used honorably. People suffer for lack of true justice. Is there any way institutions, no matter how well-intended, can escape the slippery slope into corruption and injustice? Or is this simply the dark underbelly of hierarchy which must be accepted until people have more distance in time from their early violent struggle for survival as Homo sapiens? What is your opinion?

Originally posted to New Media Explorer by Steve Bosserman on Monday, December 12, 2005

Pareto and the Pyramid of Power

The year 2006 marks 100 years since Vilfredo Pareto noted that 20% of the population owned 80% of the property in Italy. This conclusion combined with the analysis methods that support it led to the formulation of the “Pareto Principle.”

The tools and techniques associated with this principle have widespread application in circumstances where a small subset of one category causes a significant effect within a large subset of another category. During his work with industry, Dr. Joseph Juran coined the phrase, “the vital few and trivial many,” to describe the effect of the Pareto Principle in the business setting. For example, a company has a staff of ten sales representatives. Of the ten, the three highest performers generate 60% of the sales made during a reporting period, the five middling performers bring in 35%, and the two lowest performers contribute only 5%. Armed with this information, responses can be developed that are tailored differently for each of the three groups in an effort to increase overall sales performance for the least investment or cost. Another example is in a set of 100 manufacturing operations where the overall defect rate is .1%. There are 10 operations that cause 90% of the defects. Addressing those 10 are going to have a much more positive effect on the performance of the whole than focusing attention on combinations of the remaining 90 operations. Like most rules of thumb, the Pareto Principle can be misused; but in general it helps prioritize activities, separate the important from the pesky, and focus limited energy on the items that are going to make the most difference.

The Pareto Principle had it birth in economics, a social science. Given this background, there is another application for the Pareto Principle that covers additional ground. When this basic postulation – a small percentage of the population owns a large percentage of the property – is bracketed by two corollaries – a small percentage of the population enacts and enforces a large percentage of the rules that govern the behavior of the overall system and a small percentage of the population receives a large percentage of the compensation awarded by the total system – the resulting triad describes a fundamental truth about social systems: a small percentage of the population controls a larger percentage of the power within the whole system.

The exercise of power in a social system establishes an individual or group in a dominate role and subordinates the larger population of individuals or groups within that system. The population size can range from two – one person in relationship with another as in a marriage – to one over millions as in a country ruled by dictatorship. Regardless of population size, structure is required to maintain a requisite level of control over myriad dominate-subordinate relationships in the system so that the system persists. This structure is hierarchy.

Hierarchical social systems impact the people within them in three key ways:

  1. Each person belonging to a hierarchical social system has hierarchical relationships with all others in that system
  2. Each person has concurrent membership in multiple hierarchical social systems and can hold positions at different levels from one hierarchical social system to the other
  3. All hierarchical social systems concentrate power in the hands of a select few.

The universal symbol for a hierarchical structure is the triangle. Authority is held at the top, then distributed in varying degrees, level by level from the top to the bottom. However, a more appropriate geometric symbol for a social system is a three-sided pyramid (reference image below). One side of the pyramid is the hierarchical structure of governance. People participate in governance by making / changing the rules, enforcing the rules, and obeying the rules. Of course, there are always those who choose not to obey the rules. They are subject to some consequence levied by those who enforce the rules in the interest of what is called justice. The net result is that only a few operate at the top of the governance triangle to set and manage the rules while the clear majority obeys.

Another side of the pyramid is free enterprise. People participate by doing work that adds value for which they are compensated. They exchange that compensation for other goods and services they need and want. Wrapped up in free enterprise are concepts of property and ownership, money and capital, business and entrepreneurship, markets and customers. Wealth, in the form of assets, rests in the hands of a few.

The third side of the pyramid is affiliation. People participate by joining different groups and organizations which represent shared beliefs and ideals, customs and traditions, principles and values. These groups carry out activities that promote “causes” shaped by their worldviews. They provide forums for members to have voice and presence concerning their perspectives and interests. Those having the greatest access and influence are those who have the highest positions in the hierarchies of these organizations and represent the strength in numbers or vantage point of their memberships.

These three arenas: governance, free enterprise, and affiliation define the landscape in which organized human endeavor is conceived and carried out. The pyramid they form is a pyramid of power that develops and deploys human intelligence, energy, and skill to build, adapt, and sustain civilizations. While the three are vitally important as standalone systems, the interrelationships among them determine the effectiveness and efficiency of the whole. People vote for their leaders in governance. People make and buy based on supply and demand. People form non-governmental organizations to give body and shape to their views and interests. People derive power from the pyramid in unequal portions from the three triangles but regardless of the combination, the power they get is sufficient to stay in the system and work together so that the system persists.

Originally posted to New Media Explorer by Steve Bosserman on Saturday, December 10, 2005

A Philosophy of Solutions

There are myriad ways in which we humans understand ourselves and our needs and wants within our experiences of the world around us. Self-awareness coupled with the dissatisfaction resulting from unmet needs and wants motivate us to influence circumstances in an effort to have a more favorable experience—to find a solution. Contentment, if ever achieved, is fleeting. The viability of a solution just found crumbles in the face of curiosity, “antsiness,” or ennui as further needs and wants rush in to renew the cycle. While this predicament may appear to be a routine fueled by frustration, the continual search for solutions is the creative impetus that advances every aspect of human civilization.

Solutions exist at multiple levels. The one most familiar to us, personally, is at the mind level. Despite our immediate circumstances we can always dream about a reality quite different from our current condition. In the realm of the imagination all realities are possible. Even though I may not have the details, the mental world in which my solution is envisioned is different than what I experience in the physical world; and it is preferable. This reality envisioned is a powerful construct, that when acted upon externally has the potential to bring a solution into existence at other levels.

Solutions stated are externalized. Whether verbalized, graphically represented, or physically demonstrated, the act of moving a solution from the mind to the surrounding world externalizes the solution. It becomes an agenda item in a forum outside myself and initiates conversation with others. Those in my family or community or workplace react to it by doing nothing or something, but react they must.

Solutions experienced externally are virtual or material. For instance, I can play soccer on a real field in a real stadium with real teammates and a real opposing team or I can play soccer on a virtual field in a virtual stadium with virtual teammates and a virtual opposing team. In the first case I am required to be somewhere at a specific time with the proper equipment and be prepared to expend a great deal of physical and mental energy for the duration of the game and run considerable risk of getting exhausted or injured. In the second case, I have an avatar who responds as I dictate within a virtual space wherein my teammates and the opposing team are similar representations. The game can start whenever and be played by whoever shows up online or I can make up my own players and have my own game independent of others. Fatigue and injury are still possible. However, eye fatigue from staring at the screen too long and injury to fingers and wrists due to excessive rapid maneuvering of the joystick are of a different nature!

The cost of designing and developing the material solution dictates the use of a virtual solution. When the cost of the material solution is quite high and testing is essential to manage risks, modeling that solution virtually at the outset carries significant value. Buildings, equipment, vehicles, appliances, even construction and manufacturing systems are likely candidates for designing and developing the virtual solution first to prove the concept before converting it into the much more expensive material solution.

Virtual and material solutions are transactional. Once solutions are expressed in the external world by whatever means other people experience those solutions and have conversations about them. Our desire to see our solutions be successful defines needs and wants for information, resources, and authority beyond what we can muster by ourselves to fulfill our solutions in the virtual or material realm. These needs and wants lead us to conduct conversations with others in transactional patterns to gain their understanding of, agreement with, and commitment to or permission for our solution to advance. Many times the world easily accommodates our efforts to advance our solutions and the transactions required to carry them out are minimal. Other times, though, the social and natural systems are perturbed by our solutions such that we are compelled to engage in numerous transactions to move forward with our solutions.

Transactions are economic. I need or want information, resources, or authority that others have and I must negotiate with others to get it. Either they give it to me through some altruistic motivation or we come to an agreement where I get it in exchange for something I give them. The nature and type of transactions I conduct to get what I need and want are directly related to the importance and urgency I have for my solution to be successful. As a result, transactions are governed by social convention, ethical and moral frameworks, conversational skill and savvy, and immediate personal circumstances. Transactions constitute the medium of exchange within an economic system by which solutions are externalized within the political and business arenas.

Originally posted to New Media Explorer by Steve Bosserman on Sunday, September 18, 2005 and updated on Saturday, September 24, 2005