Author: waynevisser

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Nature vs. Nurture

Nature vs. Nurture:

Are Social Entrepreneurs Born or Made?

Blog by Wayne Visser

Part 7 of 13 in the Age of Responsibility Blog Series for 3BL Media.

What do Taddy Blecher, Anurag Gupta, Wang Chuan-Fu and all of the other social entrepreneurs have in common? Is this a special breed of human being? Are social entrepreneurs born or can they be made? In the academic literature, there is an interesting thread of research that is around the concept of ‘champions’ in organisations, especially ‘environmental champions’. The idea draws on prior conceptions of the human resources champion in the 1970s and 1980s, before HR became institutionalised.

Academics define environmental champions as people who can attractively express a personal vision about environmental protection that is in tune with both industry’s needs and wider public concern and who convince and enable organisation members to turn environmental issues into successful corporate programs and innovations. Environmental champions have been showed to imbue a combination of characteristics, including being a catalyst, champion, sponsor, facilitator and demonstrator. Their skills include the ability to identify, package and sell environmental issues within their organisations.  Their effectiveness in engaging others rests heavily on expertise, top management support and a strong appreciation for the problems that every business unit or operations manager faces.

Research on champions is not confined purely to the environmental dimension of sustainability. Others have written about socially responsible change-agents, as well as managers’ individual discretion as a component of corporate social performance. British academic Christine Hemingway, for example, finds that CSR can be the result of championing by a few managers, based on their personal values and beliefs, despite the personal and professional risks this may entail. Individual managers are also often mediators in corporate philanthropy and stakeholder influence. Hence, the notion of CSR champions has emerged as an important concept, which I will return to this in the final blog on individual change agents.

Bill Drayton, who has been involved in selecting and tracking the progress of the 2,700 Ashoka Fellows, believes social entrepreneurs ‘focus everyday on the “how to” questions. How are they going to get from here to their ultimate goal? How are they going to deal with this opportunity or that barrier? How are the pieces going to fit together? They are engineers, not poets. … The entrepreneur’s job is not to take an idea and then implement it. That is what franchisees do. The entrepreneur is building something that is entirely new – by constantly creating and testing and recreating and then testing and recreating again’ …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_nature_nurture_wvisser.pdf”]Pdf[/button] Nature vs Nurture (blog)

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[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.csrinternational.org”]Link[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Link[/button] The Age of Responsibility (book)

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Visser, W. (2012) Nature vs. Nurture: Are Social Entrepreneurs Born or Made, Wayne Visser Blog Briefing, 20 March 2012.

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CSR 2.0: The New DNA

CSR 2.0 as the New DNA of Business

Blog by Wayne Visser

Part 6 of 13 in the Age of Responsibility Blog Series for 3BL Media.

By May 2008, it was clear to me that the evolutionary concept of Web 2.0 held many lessons for CSR, and I began to develop my thinking around CSR 2.0. It quickly became clear, however, that a metaphor can only take you so far. What was needed was a set of principles against which we could test CSR. These went through a few iterations, but I eventually settled on five, which form a kind of mnemonic for CSR 2.0: Creativity (C), Scalability (S), Responsiveness (R), Glocality (2) and Circularity (0). These principles, which will be explored in detail in the next chapters, can be described briefly as follows:

Creativity  – The problem with the current obsession with CSR codes and standards (including the new ISO 26000 standard) is that it encourages a tick-box approach to CSR. But our social and environmental problems are complex and intractable. They need creative solutions, like Free-play’s wind-up technology or Vodafone’s M-Pesa money transfer scheme.

Scalability – The CSR literature is liberally sprinkled with charming case studies of truly responsible and sustainable projects. The problem is that so few of them ever go to scale. We need more examples like Wal-Mart ‘choice editing’ by converting to organic cotton, Tata creating the affordable eco-efficient Nano car or Muhammad Yunus’s Grameen microfinance model.

Responsiveness – More cross-sector partnerships and stakeholder-driven approaches are needed at every level, as well as more uncomfortable, transformative responsiveness, which questions whether particular industries, or the business model itself, are part of the solution or part of the problem. A good example of responsiveness is the Corporate Leaders Group on Climate Change.

Glocality – This means ‘think global, act local’. In a complex, interconnected, globalising world, companies (and their critics) will have to become far more sophisticated in combining international norms with local contexts, finding local solutions that are culturally appropriate, without forsaking universal principles. We are moving from an ‘either-or’ one-size-fits-all world to a ‘both-and’ strength-in-diversity world.

Circularity – Our global economic and commercial system is based on a fundamentally flawed design, which acts as if there are no limits on resource consumption or waste disposal. Instead, we need a cradle-to-cradle approach, closing the loop on production and designing products and processes to be inherently ‘good’, rather than ‘less bad’, as Shaw Carpets does.

I believe that CSR 2.0 – or Systemic CSR (I also sometimes call it Radical CSR or Holistic CSR, so use whichever you prefer) – represents a new model of CSR. In one sense, it is not so different from other models we have seen before. We can recognise echoes of Archie Carroll’s CSR Pyramid, Ed Freeman’s Stakeholder Theory, Donna Wood’s Corporate Social Performance, John Elkington’s Triple Bottom Line, Stuart Hart and C.K. Prahalad’s Bottom of the Pyramid, Michael Porter’s Strategic CSR and the ESG approach of Socially Responsible Investment, to mention but a few. But that is really the point – it integrates what we have learned to date. It presents a holistic model of CSR.

The essence of the CSR 2.0 DNA model are  …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_csr2_new_dna_wvisser.pdf”]Pdf[/button] CSR 2.0: New DNA (blog)

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[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.csrinternational.org”]Link[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Link[/button] The Age of Responsibility (book)

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Visser, W. (2012) CSR 2.0 as the New DNA of Business, Wayne Visser Blog Briefing, 13 March 2012.

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Cracking the CSR Codes Puzzle

Cracking the CSR Codes Puzzle

Blog by Wayne Visser

Part 5 of 13 in the Age of Responsibility Blog Series for 3BL Media.

Looking back, we can see that the 1990s were the decade of CSR codes – not only EMAS, ISO 14001 and SA 8000, but also the Forest Steward Council (FSC) and Marine Stewardship Council (MSC) Certification Schemes, Green Globe Standard (tourism sector), Corruption Perceptions Index, Fairtrade Standard, Ethical Trading Initiative, Dow Jones Sustainability Index and OHSAS 18001 (health & safety), to mention just a few. But all that was just a warm up act when we look at the last 10 years, when we have seen codes proliferate in virtually every area of sustainability and responsibility and all major industry sectors. So much so that in the A to Z of Corporate Social Responsibility, we included over 100 such codes, guidelines and standards – and that was just a selection of what it out there. To illustrate the point, here is a sample of what has been thrust onto corporate agendas since the year 2000:

The Carbon Disclosure Project; Global Alliance for Vaccines and Immunisation; GRI Sustainability Reporting Guidelines; Kimberley Process (to stop trade in conflict diamonds); Mining and Minerals for Sustainable Development (MMSD) Project; UN Global Compact; UN Millennium Development Goals; Voluntary Principles on Human Rights; FTSE4Good Index; Global Business Coalition on HIV/AIDS; Global Fund to Fight AIDS, Tuberculosis and Malaria; Business Principles for Countering Bribery; Publish What Pay Campaign; Johannesburg Declaration on Sustainable Development; London Principles (finance sector); AA 1000 Assurance Standard; Equator Principles (finance sector); Extractive Industries Transparency Initiative (EITI); Roundtable on Sustainable Palm Oil; Global Corruption Barometer; UN Convention Against Corruption; UNEP Finance Initiative; UN Norms on Business and Human Rights; World Bank Extractive Industries Review; AA 1000 Standard for Stakeholder Engagement; EU Greenhouse Gas Emissions Trading Scheme; Millennium Ecosystem Assessment; ISO 14064 Standard on Greenhouse Gas Accounting and Verification; Stern Review on the Economics of Climate Change; Bribe Payers’ Index; UN Principles for Responsible Investment; ClimateWise Principles (insurance sector); UNEP Declaration on Climate Change; UN Principles for Responsible Management Education (PRME); Bali, Poznan and Copenhagen Communiqués (climate change) … and many, many more.

No wonder companies are suffering from code fatigue and audit exhaustion. It is the supreme paradox of the Age of Management – companies are pressured to standardise their efforts on sustainability and responsibility, while stakeholders and critics (myself included) remain unconvinced that this approach identifies or addresses the root causes of the problems we face. Many of the institutional failures over the past 20 years have, I would argue, been systemic failures of culture, rather than bureaucratic failures of management; they have more to do with a prevailing set of values than a particular set of procedures.

The latest in this code-mania is ISO 26000 on Social Responsibility. I have suggested before that ISO 26000 is like a teddy bear – something cute and fluffy, which may help companies sleep better at night, but nothing like the grizzly bear that we really need to shake business out of their CSR complacency. Of course, it is unfair of me to make so …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_codes_wvisser.pdf”]Pdf[/button] Cracking the CSR Codes Puzzle (blog)

Related websites

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.csrinternational.org/”]Website[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Page[/button] The Age of Responsibility (book)

Cite this blog

Visser, W. (2012) Cracking the CSR Codes Puzzle, Wayne Visser Blog Briefing, 7 March 2012.

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Broken Promises

Broken Promises:

BP’s Slide Backwards into Promotional CSR

Blog by Wayne Visser

Part 4 of 13 in the Age of Responsibility Blog Series for 3BL Media.

By 2000, John Browne, then-CEO of BP, felt the company had earned enough sustainability kudos to risk a major rebranding. The company reportedly spent $7 million in researching the new ‘Beyond Petroleum’ Helios brand and $25 million on a campaign to support the brand change. When Browne justified the exercise by saying ‘it’s all about increasing sales, increasing margins and reducing costs at the retail sites’, perhaps more people should have tempered their expectations. Certainly Greenpeace wasn’t duped, concluding at the time that ‘this is a triumph of style over substance. BP spent more on their logo this year than they did on renewable energy last year’.

Antonia Juhasz, author of The Tyranny of Oil (2008), was similarly sceptical, claiming that at its peak, BP was spending 4% of its total capital and exploratory budget on renewable energy and that this has since declined, despite Browne’s announcement in 2005 of BP’s plans to double its investment in alternative and renewable energies ‘to create a new low-carbon power business with the growth potential to deliver revenues of around $6 billion a year within the next decade.’

Sceptics notwithstanding, Browne had earned his new title as the ‘Sun King’ and his reputation was not only being earned with green stripes. BP was also one of the first companies to declare their support for the Publish-What-You-Pay campaign.  But success or failure is all about timing. If Browne had been a politician and had retired in 2003 after two four-year terms of office, he may still have been covered in glory, with his Sun King crown firmly in place. After all, he had turned BP into an oil major – perhaps even a competitor for Exxon Mobil – by creating a lean, mean, green machine. Instead, he hung onto power long enough to face the consequences of his own legacy of cost-cutting and rhetoric. As a result, between 2004 and 2007, the proverbial chickens came home to roost. Browne was left tarred and feathered.

On 23 March 2005, when an explosion and fire at BP’s Texas City refinery killed 15 workers and injured more than 170 others. An investigation into the accident by the Occupational Safety and Health Administration (OSHA) ultimately found over 300 safety violations and fined BP $21 million – the largest fine in OSHA history at the time. In 2007, in a separate settlement related to the explosion, BP pleaded guilty to a violation of the federal Clean Air Act and agreed to pay a $50 million fine and to make safety upgrades to the plant. Two years later, in 2009, OSHA imposed an additional $87 million in fines, claiming that the company had not completed all the safety upgrades required under the agreement and alleging 439 new ‘wilful’ safety violations.

In March 2006, BP was found to be criminally liable for  …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_bp_wvisser.pdf”]Pdf[/button] Broken Promises (blog)

Related websites

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.csrinternational.org/”]Website[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Page[/button] The Age of Responsibility (book)

Cite this blog

Visser, W. (2012) Broken Promises: BP’s Slide Backwards into Promotional CSR, Wayne Visser Blog Briefing, 28 February 2012.

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Theory U and CSR 2.0

Theory U and CSR 2.0:

Alignment of two conceptual approaches to create profound innovation and transformative change in corporate sustainability and responsibility

Paper by Jeroen A. Van Lawick van Pabst & Wayne Visser

Abstract

Wayne Visser’s CSR 2.0 Model provides a compelling vision of how business can create transformative improvements in society and the environment. Otto Scharmer’s Theory U describes how profound personal and collective change really happens. This paper explores how these two conceptual approaches can be aligned, thus providing insights into how to create the profound innovation and transformative change needed in the realm of corporate sustainability and responsibility.

Key words

Corporate sustainability and responsibility, systemic CSR, transformative CSR, CSR 2.0, Theory U, U-process, leadership, business, adoption, transformative change.

1. The radical and novel nature of CSR 2.0

CSR 2.0, or radical CSR, provides a compelling vision for transforming the role of business in society. Essentially it advocates a paradigm shift in which the purpose of business is redefined: CSR or sustainability-related activities are no longer simply another means towards a narrow, shareholder-focused commercial end. Rather, CSR becomes a purpose in and of itself. It is an end-state in which business’s interactions with society and the earth are inherently sustainable and responsible. Companies only provide products and services that enhance our wellbeing, without sacrificing the environment or human dignity [1]. CSR 2.0 becomes transformative by shifting the organizational perspective from isolation (us versus them, business versus society) to relationship: operations connected to and serving society and the world. The essence of sustainability is about honoring and advancing such relations, among ourselves, within ourselves and with the earth [2]. These three dimensions of interconnectivity in turn address the triple crises of social, spiritual and ecological disintegration [3].

CSR 2.0 is instructive as it helps us to see how organizations typically move through ‘ages and stages’ from greed-centered, philanthropic, marketing and strategic approaches to a more sustainable way of working and living; a journey that eventually leads to a transformative approach to CSR. Boundaries in our thinking become more fluid or diminish and our thinking becomes more inclusive. For instance, we stop thinking about business and CSR as separate categories; the essence of doing business, of innovation and of sustainability merge. In the process, renewed relationships are formed. CSR 2.0 is also innovative, proposing five principles (creativity, scalability, responsiveness, glocality and circularity) as a coherent base for a new model of sustainable and responsible business, in which governance and leadership are integrated with value creation, societal contribution and environmental integrity [1].

CSR 2.0 reflects the most advanced stage of CSR practice,  shifting from a cost-perspective on CSR to perceiving CSR as an opportunity [4]. However, most corporations still operate from the mindset that embracing CSR/sustainability is a market-savvy way to improve reputation and brand, or at least “that it does no harm to financial performance” [4]. Dominance of short-term thinking, shareholder-value and financiers’ power are still deeply ingrained in the corporate and collective way of thinking and doing.

A few exceptions do exist, such as Unilever CEO Paul Polman, who plans to help 1 billion people improve their health and wellbeing, halve the environmental footprint of its products and source 100% of its agricultural raw materials sustainably [5]. Another example is the emerging Economy of  …

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Related pages

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.waynevisser.com/books/corporate-sustainability-responsibility”]Page[/button] Corporate Sustainability & Responsibility (book)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1947221″]Link[/button] Social Science Research Network (website)

Cite this article

Van Lawick van Pabst, J.A. & Visser, W. (2012) Theory U and CSR 2.0: Alignment of two conceptual approaches to create profound innovation and transformative change in corporate sustainability and responsibility, SSRN Working Paper Series, 22 February 2012. Published on SSRN at: http://ssrn.com/abstract=2009341

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Give a Man the Means to Fish

Give a Man the Means to Fish:

From Paternalistic Charity to Venture Philanthropy

Blog by Wayne Visser

Part 3 of 13 in the Age of Responsibility Blog Series for 3BL Media.

Give a man a fish and he will eat today. Teach a man to fish and he will eat tomorrow – or until his nets break. Invest in a man’s fishing business and he will feed himself and others for a long time to come. This is what it means to shift from paternalistic charity to venture philanthropy. It is an evolution that is important to root in a long and varied cultural tradition of philanthropy.

Confucius (551-479 BC) said: ‘When wealth is centralized, the people are dispersed. When wealth is distributed, the people are brought together.’ Hence, ‘a man of humanity is one who, in seeking to establish himself, finds a foothold for others and who, desiring attainment for himself, helps others to attain.’ When asked, ‘Is there one word which may serve as a rule of practice for all one’s life?’ he replied, ‘Is not reciprocity such a word? What you do not want done to yourself, do not do to others’.

This so-called Golden Rule, which we find in all the world’s major religions, has come to represent the very essence of charity. In fact, the word charity derives from Latin caritas, which meant preciousness, dearness, or high price. However, in Christian theology, caritas became the standard Latin translation for the Greek word agapē, meaning an unlimited loving-kindness to all others. Hence, in St Paul’s Letter to the Corinthians, we read, in the King James Version of the Bible, of ‘faith, hope and charity’. Of course, it is not only giving that is important, but also the nature of giving. There is a Jewish proverb that says: What you give for the cause of charity in health is gold; what you give in sickness is silver; what you give after death is lead.

Islam also has a strong tradition of charity. Zakāt, or alms-giving for the purposes of alleviating poverty and helping those less fortunate, is one of the Five Pillars of Islam. The practice is generally in the form of an annual tithe or tax of 2.5% of an individual’s wealth, including money made through business, savings and income. The zakāt must also be above an agreed minimum (called nisab), which is said to be around $2,640 or the equivalent in any other currency. As important as the collection of zakāt in a community is its fair distribution among the needy. Another form of charitable action is sadaqah, which literally means ‘righteousness’ and refers to the voluntary giving of alms or charity. These ancient traditions are considered to be a personal responsibility for all Muslims, practiced out of love for humanity, to ease economic hardship for others and eliminate inequality.

There are numerous other religious and cultural variations on the theme. Philanthropy in Latin America typically revolves around asistencialismo, which is charitable giving for poverty alleviation. Out of dedication to their religion, education and culture, Bulgarian communities raised donations to build churches, schools and cultural centres called chitalishta. In India, Gandhi’s trusteeship concept was adapted and applied to welfare acts. In Mexico, the Raramori, who still live in the mountains of the state of Chihuahua, use the expression korima, which means ‘to share’ resources in times of stress. In Southern Africa, ubuntu is the practice of humanism based on the collectivist notion that ‘I am a person through other people’.

So much for the roots and cultural traditions of philanthropy. Upon these foundations, the great philanthropists, ancient and modern, built their charities – from Rockefeller and Carnegie to Gates and Turner. The more interesting question, I think, is whether there is anything new and transformative about charitable giving? …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/02/blog_philanthropy_wvisser.pdf”]Pdf[/button] Venture Philanthropy (blog)

Related websites

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.csrinternational.org/”]Website[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Page[/button] The Age of Responsibility (book)

Cite this blog

Visser, W. (2012) Give a Man the Means to Fish: From Paternalistic Charity to Venture Philanthropy, Wayne Visser Blog Briefing, 21 February 2012.

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Fat Cats versus Alley Cats

Fat Cats versus Alley Cats:

Why the Occupy Movement is Right

Blog by Wayne Visser

Part 2 of 13 in Wayne Visser’s Age of Responsibility Blog Series for 3BL Media.

The most common explanation for the global financial crisis is to point a finger at the banks. And rightly so. But I believe we also need to shine a spotlight on the greed and irresponsibility of executives, fat-cats like Lehman Brothers’ former CEO Richard Fuld. These are the enriched 1% that suck the lifeblood out of the fleeced 99% and which the Occupy Movement is justifiably targeting. Naming and shaming is important, but we need to realise that this is a systemic cancer in our economic and financial system.

It is also not a new phenomenon, but worrying it is showing signs of getting worse, not better. In 2000, Enron was the 7th largest company in America, with revenues of $111 billion and over 20,000 staff. When the company collapsed in 2001, due to various fraudulent activities fuelled by a culture of greed, the average severance payment was $45,000, while executives received bonuses of $55 million in the company’s last year. Employees lost $1.2 billion in pensions; retirees lost $2 billion, but executives cashed in $116 million in stocks.

At the end of 2007, just before the crisis went public, Lehmans’ CEO Fuld and president Joseph Gregory paid themselves stock bonuses of $35 million and $29 million respectively. At the time, Fuld lived in an enormous Greenwich mansion, over 9,000 square feet, valued at $10 million. He had four other homes and an art collection valued at $200 million. Hardly a picture of responsible restraint.

Taken on their own, these executive pay packages are outrageous enough. But the extent of creeping executive greed comes into even sharper focus when we look at trends in relative pay. In 1965, U.S. CEOs in major companies earned 24 times more than a typical worker, a ratio that grew to 35 in 1978 and to 71 in 1989. By 2000, it had hit 298, and despite falling to 143 in 2002 (after the post-Enron stock market slump), it bounced back again and has continued rising through the noughties (2000s).

The Institute for Policy Studies Executive Excess report reveals that the 2010 ratio between average worker and average CEO compensation leaped to 325-to-1, up from in 263-to-1 in 2009. Among the nation’s top firms, the S&P 500, CEO pay last year averaged $10,762,304, up 27.8 percent over 2009. Average worker pay in 2010? That finished up at $33,121, up just 3.3 percent over the year before.

According to Fair Economy, the average U.S. worker’s salary could pay for 10 months of health insurance, 5 months of college tuition, and buy 10 percent of an average home. On the other hand, the average Fortune 500 CEO’s salary could pay for 300 years of health insurance, 200 years of college tuition and buy 34.5 new homes.

But at least these CEOs are contributing through taxes, right? Wrong. In fact, corporate  …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_fat_cats_wvisser.pdf”]Pdf[/button] Fat Cats versus Alley Cats (blog)

Related websites

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.csrinternational.org/”]Website[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Page[/button] The Age of Responsibility (book)

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Visser, W. (2012) Fat-Cats versus Alley-Cats: Why the Occupy Movement is Right, Wayne Visser Blog Briefing, 14 February 2012.

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The Meaning of Responsibility

The Meaning of Responsibility

Blog by Wayne Visser

Part 1 of 13 in Wayne Visser’s Age of Responsibility Blog Series for 3BL Media.

Do you sigh when you hear the word responsibility? Perhaps responsibility is even a dirty word in your vocabulary. Perhaps you associate it with burdens and restrictions; the opposite of being carefree and without obligations. But responsibility doesn’t have to be a chore, or a cage. It all depends how you think about it.

Responsibility is literally what it says – our ability to respond. It is a choice we make – whether to be attentive to our children’s needs, whether to be mindful of the plight of those less fortunate, whether to be considerate of the impact we have on the earth and others. To be responsible is to be proactive in the world, to be sensitive to the interconnections, and to be willing to do something constructive, as a way of giving back.

Responsibility is the counterbalance to rights. If we enjoy the right to freedom, it is because we accept our responsibility not to harm or harass others. If we expect the right to fair treatment, we have a responsibility to respect the rule of law and honour the principle of reciprocity. If we believe in the right to have our basic needs met, we have the responsibility to respond when poverty denies those rights to others.

Taking responsibility, at home or in the workplace, is an expression of confidence in our own abilities, a chance to test our own limits, to challenge ourselves and to see how far we can go. Responsibility is the gateway to achievement. And achievement is the path to growth. Being responsible for something means that we are entrusted with realising its potential, turning its promise into reality. We are the magicians of manifestation, ready to prove to ourselves and to others what can happen when we put our minds to it, if we focus our energies and concentrate our efforts.

Being responsible for someone – another person – is an even greater privilege, for it means that we are embracing our role as caregivers, helping others to develop and flourish. This is an awesome responsibility, in the truest sense, one which should be embraced with gratitude, not reluctantly accepted with trepidation. Responsibility asks no more of us than that we try our best, that we act in the highest and truest way we know. Responsibility is not a guarantee of success, but a commitment to trying.

So why is responsibility seen by many as such an onerous burden? Responsibility becomes onerous when choice is removed from the equation, when we do not realise our freedom to act differently, when we forget that we are allowed to say no. Responsibility becomes pernicious when we take on too much, when we mistakenly think that more is always better, when we take on the guilt and expectations of others. Accepting too many responsibilities is, in fact, irresponsible – for it compromises our ability to respond. Do few things but do them well is the maxim of responsibility.

Being responsible also does not mean doing it all ourselves. Responsibility is a form of sharing, a way of recognising that we’re all in this together. Sole responsibility is an oxymoron …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/04/blog_meaning_responsibility_wvisser.pdf”]Pdf[/button] The Meaning of Responsibility (blog)

Related websites

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.csrinternational.org/”]Website[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Page[/button] The Age of Responsibility (book)

Cite this blog

Visser, W. (2012) The Meaning of Responsibility, Wayne Visser Blog Briefing, 7 February 2012.

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Be The Change, But First Be Yourself

Be The Change, But First Be Yourself

Blog by Wayne Visser

Part 13 of 13 in the Age of Responsibility Blog Series for CSRwire.

What do we know about the role of individuals as CSR change agents? Intuitively, we resonate with adages such as Gandhi’s ‘be the change you want to see in the world’, or Margaret Mead’s famous quote: ‘Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it’s the only thing that ever does’. But beyond these clichés, what do we really know about change in the context of CSR?

As part of my PhD research, I interviewed a range of CSR professionals – by which I mean managers, consultants, academics and NGO representatives working on corporate social, environmental and ethical issues. As expected, I found that the desire to create change recurs as a consistent theme. But the way in which CSR professionals make change happen, and the satisfaction they derive as a result, differs considerably.

For some, as one might have guessed, values play an important role. In particular, corporate responsibility is seen as a way to align work with personal values. For example, one manager I interviewed says: ‘It’s the inner drive, it’s the way I am put together, my value system, my belief system … it’s my Christian belief, my ethical approach.’ Another explains that it is important to have ‘inspirational leadership and people who align with your value sets’.

For many CSR professionals, their motivation also derives from the fact that sustainability and responsibility are such dynamic, complex and challenging concepts. ‘The satisfaction is huge,” says one corporate responsibility manager, ‘because there is no day that is the same when you get into your office. It’s always changing, it’s always different.’ Another reflects that corporate responsibility ‘painted a much bigger picture’ and is ‘just as holistic as you want it to be. It requires a far broader vision’.

These two factors – values alignment and the CSR concept – are fairly cross-cutting motivators. However, it is also possible to distinguish four fairly distinctive types of CSR professional, based on how they derive satisfaction from their work. In practice, every individual draws on all four types, but the centre of gravity rests with one, representing the mode of operating in which that individual feels most comfortable, fulfilled or satisfied.

The first type of CSR change agent is the Expert. Experts find their motivation though engaging with projects or systems, giving expert input, focusing on technical excellence, seeking uniqueness through specialisation, and pride in problem solving abilities. To illustrate, one Expert-type CSR professional explains: ‘There were a couple of projects that I did find very exciting … It was very exciting to get all the bits and pieces in place, then commission them and see them starting to work.’ Another Expert says: ‘I usually get that sense of meaning in work when I’ve finished a product, say like an Environmental Report and you see, geez you know, I’ve really put in a lot and here it is. Or you have had a series of community consultations and you now have the results.’

The second type of CSR change agent is the Facilitator …

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[button size=”small” color=”blue” style=”download” new_window=”false” link=”http://www.waynevisser.com/wp-content/uploads/2012/01/blog_be_change_wvisser.pdf”]Pdf[/button] Be the Change – But First Be Yourself (blog)

Related websites

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.csrinternational.org”]Link[/button] CSR International (website)

[button size=”small” color=”blue” style=”tick” new_window=”false” link=”http://www.waynevisser.com/books/the-age-of-responsibility”]Link[/button] The Age of Responsibility (book)

Cite this blog

Visser, W. (2012) Be the Change, But First Be Yourself, Wayne Visser Blog Briefing, 25 January 2012.

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Art

Art

Prose by Wayne Visser

~ Art is the mirror in which we see our truest self reflected ~

What space does art occupy in your life? Is there a medium that you are drawn to – maybe drawing, painting, photography, sculpture, ceramics, tapestry, carving, quilting, or something else entirely? Which artistic styles do you best relate to? Do you have a favourite artist or piece of art?
 
The answers to all these questions say a lot about you.
Not only about your likes and dislikes, your tastes and interests, but also about your moods and musings, your hopes and fears.
Do you prefer realism or abstract art?
Impressionism or fantasy creations?
Romanticism or ethnic influences?
Each reflects a fundamentally different view of the world, a different set of beliefs about what it means to be human, a different perspective on aesthetics and beauty.
 
Some artists try to faithfully reproduce what they see, to give a factual account, while others attempt to capture the emotions of their subjects.
Some use art as a mouthpiece, to get a message across, while others use it to reflect their own inner state.
All art, however, has the power to transform those it touches.
We say we are moved by a piece of art, which means something has shifted, we are changed forever.
 
Art is a catalyst.
It sparks new insights, evokes dormant feelings.
It gives flight to angels and stirs slumbering demons within.
It does this not by providing us with answers, but by asking questions.
 
Every work of art is a slice of life, a freeze-frame in time, a snapshot of reality.
At first, we are fascinated by what the artist has captured – the scene, the characters, the play of light and shadow, the contrast of colour and tone.
We are implored to ask the obvious questions – why this place, these objects, those people?
But we know we have only scratched the surface.
 
Our curiosity piqued, we dig down a layer – what can we tell about the mood, the emotion, the atmosphere?
As each new shard is uncovered, we piece together artefacts of meaning.
What about the relationships – between the setting and the actors, the background and the objects, the artist and the work of art?
The more we chip away, the more we realise that what is revealed is only a fraction of what still lies hidden below the surface.
 
We cannot help but ask: What came before the painting?
After the sculpture?
What meta-narrative informed the quilt?
What threads in time wove together to form this knot?
 
It is as if art is the view we get looking through a keyhole.
We are voyeurs of another time and place, eavesdropping on other people’s lives.
But what we see is only a miniscule part of the whole picture. W
hat we hear is only a fragment of the entire conversation.
 
Art gives us a mystery to solve.
The clues are all there for the enthusiastic detective to discover – in the art piece itself, the genre it reflects, the life of the artist, and the historical period in which they are located.
As we investigate, we find that the plot thickens, and though we may develop hunches and hypotheses, the mystery remains forever unsolvable.
And so it should be.
 
We are free to create our own enigmas as well.
We are all latent artists.
Have you discovered your talent yet?
What kind of art do you wish you could do, or do better?
 
Our artistic nature cries out to be nurtured, but more often than not, we neglect it.
Like an unwatered plant, it shrivels inside us, until we stop believing we have any artistic inclinations at all.
Perhaps we are intimidated by what it means to be good enough?
But art is an experience, not an outcome; a process, not a product.
 
The value of engaging in an artistic activity is in the act of creation itself, the journey it takes you on and what you learn about yourself.
For far too long, art has been rendered inaccessible by snobbery and given marginal importance by modernity.
It is time we take back the power.
Art is our natural heritage, our birthright.
Until we embrace it, our lives will remain poorer, shallower in spirit, less human.
 
So why not make some space for art in your busy schedule today?
Sneak a peek through the keyhole and you may be amazed to spy fantastic worlds that you hardly dreamed existed, not least those inside yourself. 
 

Wayne Visser © 2005

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Related pages

[button size=”small” color=”blue” style=”info” new_window=”false” link=”http://www.waynevisser.com/books/seize-the-day”]Page[/button] Seize the Day (book)

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