Community Business

Although it is heartening to note the growing worldwide interest in building sustainable communities for the future, it is at the same time disconcerting that so many of these community visions provide no place for the potential role of business within their working structure.

Community Visions

Instead, a rather predicable and in my opinion limited model seems to have been widely adopted.  Its main characteristics are:  food-growing self sufficiency (e.g. permaculture); environmental conservation (e.g. renewable energy); volunteer work (e.g. kibbutz-type arrangements); education services (e.g. conferences and work-shops); accommodation services (e.g. retreats and get-away weekends); and the sale of locally-made arts and crafts.

This largely self-enclosed, subsistence type of approach, with its distinct lack of any facilitation of business initiatives other than the most basic kinds, seems to me to fall substantially short of anything which may be considered a large-scale, viable lifestyle alternative for the future.  This is because business, in one guise or another, forms a completely natural, necessary and valuable part and expression of any developed society.  (This is not, take note, the same as saying that business as it is currently organised and practised is ideal, or that it should not be modified to better serve the needs of both individuals and society as a whole).

What shapes and forms might business take if it were to be integrated into the community vision, with its implicit goal of creating a more sustainable, co-operative, meaning-filled future society?

Before doing so, however, it would be just as well to look at why business has been largely excluded from this vision in the first place.  Part of the reason has to do with some ‘community seekers’ simply failing to appreciate fully the basic functions which business serves in a society.  But I would suggest that there is a more covert and accurate explanation which goes something like this:

Many of the things associated with modern-day business are precisely those things which community seekers are trying so hard to get away from:  greed, dishonesty, stress, lack of meaning in their work, competition, money problems, power struggles, win-lose situations, and generally unwholesome living, to mention but a few.  Hence, they remain fearful and suspicious of business and also sceptical about its desirability in any new system of living.

And, considered from the other side, most business people are too busy pursuing success in the old-fashioned profit-seeking way to be aware of, or concerned about, community initiatives.  Others, who may be more aware, are yet to be convinced that there can be any viable alternatives to existing ways of organising and conducting business.  So they either opt out of business completely, or remain within its traditional structures while introducing some positive changes inside the existing context.

But what about a full transformation of business?  A new community business concept?  If this were to materialise, what might the ‘new face’ (and body) of business look like?

Partial answers to these questions can be found among stories of experiments in community business which already exist.  Let’s look at two such stories, although there are many more to tell.


The first is an experiment taking place in Mondragon, a small town in the mountainous region of north-eastern Spain.  Here, based on the teachings and initiatives of a Roman Catholic priest who taught the application of the gospel to business and the economy, one electric stove manufacturer with five employees established in 1955 has grown into a complex of companies with annual sales in excess of $2.5 billion, all of which actively pursue a philosophy of local community development.  The Mondragon Complex, with companies as diverse as a community bank (with assets of $3 billion), various technical production companies, a retail chain (with 264 outlets and annual sales of over $350 million) and an export company, is outstanding empirical proof that local, community-oriented people can launch businesses which are both large and internationally successful.

New Findhorn Directions

The other experiment is that of the emerging community business culture at the well-known Findhorn Community is northern Scotland.  This began with the establishment of New Findhorn Directions (NFD) in 1979, a legal entity designed to serve as a framework in which private enterprise initiatives could emerge without violating the charitable status of the Findhorn Foundation itself.  Subsequently, many promising business ventures have been initiated, though not all have succeeded; nor have they all chosen to function under the umbrella of NFD.  Those currently in operation include the Wood Studio, Bay Area Graphics, Findhorn Bay Apothecary, Weatherwise Solar and Alternative Data.  The unique characteristics of these companies are that they are all trying to demonstrate their broader community philosophy of ‘spiritual management’ and ‘work as love in action’.

These two examples serve to illustrate that success stories in alternative ways of doing business do exist.  The details of exactly how they are different, however, still needs more thorough exploration.

Principles of Community Business

Firstly, a different set of values underscores the community business.  For instance:  money is made to serve human development and not vice versa;  the business is a means of human and community development and not an end in itself;  work is seen as an opportunity for creativity and personal development, as well as a contribution to serving the needs of society; democratic action and consultation are encouraged;  integrity and competence in the management and conduct of business, as well as effective leadership, are considered necessary disciplines to be learned; and sensitivity to and solidarity with the local community is a prerequisite for a business operating in any particular area.

In order for these values to be translated into action, however, the community business needs to employ different structures to those traditionally used in private enterprise.  For instance, there is a difference in ownership.  Whereas conventional companies are owned by shareholders who may live anywhere, the shareholders of community businesses are people who live in the area where the company operates.  The use of profit is also different.  Whereas the traditional company tries to make a profit to return to the shareholders wherever they may live, the community company aims to use its profits to start new local businesses and to improve life in the local community.

The benefits of the community business approach are readily apparent.  Since its focus is local, business will be much more sensitive to local needs as well as local opportunities in a way that traditional companies might not be.  With the emphasis of people rather than on money-making, business will naturally be more responsive to human development in its staff and in its community than has been customary in the past.

It would be a mistake to assume that these ideas are conclusive or easy to implement.  On the contrary, growing ‘spiritual businesses’ is an open-ended and challenging experimental process, according to Francois Duquesne, past ‘focaliser’ of the Findhorn Foundation and present partner in the Alternative Data software company.

“I thought meditations on Monday mornings and being nice to customers would do it,” he says.  “Instead, I had to deal with intense personality conflicts in a system where power is equated with money.  Yet there is great excitement.  All the problems have had to do with perceptions of power.  Power to stifle and manipulate, or to create, enliven and challenge.  There is no other way of dealing with power issues except by bringing them out and working them through until there is some result.”

Integrating business into an emerging community vision may prove to be one of the most critical lessons to be learned if we are to evolve further as a collective society.  Whether or not this be the case, I endorse Duquesne’s statement:

“I am going ahead in faith, trusting that this path also has a heart.”

Citation and download

Visser, W. (1994) Community Business. Odyssey, Volume 17 No. 5, October 1993 / January 1994.

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Beyond the Information Age: In Search of New Images of the Future

As the new millennium looms large on the horizon, speculation about humanity’s recent progress are becoming ever more frequent.  Even more so are whisperings that humanity might be teetering on the threshold of a new phase in its evolutionary development.  Not surprisingly, a search for new images and metaphors to serve as positive visions for the future has begun in earnest.  The purpose of this article is to explore some of the more recent of these images to emerge from the outstanding research and imagination of a few pioneering individuals.

A good place to start is to get the Industrial Age well behind us, for it has been a crumbling image for at least the past four decades.  In its wake however, we find the explosive rise of a revolutionary successor.  I am of course referring to the Information Age.  Notable authors on this subject include Peter Drucker, Robert Theobald, Daniel Bell, Yoneji Masuda, John Naisbitt, Alvin Toffler and Peter Russell.

Few people today would disagree that the Information Age represents the new and popular metaphor of our time.  However, the question for the future is, does this fashionable image have the energy and endurance to carry humanity into the 21st century and beyond?  In reply, many say:  “Yes, for it has yet to fully transform society”, and they cite visions of an emerging global society, decentralized, yet intimately linked by the wonders of information technology.  Others, though less prescriptive and fewer in number, say: “No, society is already reaching beyond the Information Age and a new vision is needed which will help clarify and call forth the next phase of our collective development”.  It is the latter call for a new vision which I wish to pursue further in this article.

One of the pioneering voices in this regard is American futurist Hazel Henderson.  In her recent book Paradigms in Progress, she states her position unequivocally:  “The Information Age is no longer an adequate image for the present, let alone a guide to the future.  It still focuses on hardware technologies, mass production and economic models of efficiency and competition, and is more an extension of industrial ideas and methods than a new stage in human development.”

Henderson’s suggested alternative is what she calls a “repatterning of the exploding Information Age” into an emerging new Age of Light.  She bases this image on evidence of a growing realisation by humanity of its dependence on nature, and more precisely, on light from the sun.  Beyond the mushrooming ecological movement and the call for sustainable development, she draws support for her theory from the recent phenomenal growth in leading edge technologies which do nothing more than attempt to mimic the ingenuity of Nature.  Examples of these include:

  • Artificial intelligence technologies:  Expert systems, hypertext, associative learning programs, multi-processor parallel computers, neural net computers.
  • Biotechnologies:  Gene splicing, molecular engineering, cloning, plant hybridization, bio-remediation, immunology, gene machines, nano technologies.
  • Energy technologies:  Photovoltaic cells, fusion reactors, biomass converters, membrane technologies, molecular assemblers, synthetic photosynthesis.
  • Lightwave technologies (phototronics): Fibre optics, optical scanners, lasers, holography, optical computers, imaging technologies, solar technologies.

Henderson explains her conception of the Age of Light even further, however, and suggests that it includes a symbolic interpretation, namely the “flowering of our consciousness in a new Age of Enlightenment”. This idea of Henderson’s dovetails nicely with the work of Peter Russell, author of the ground-breaking book The Awakening Earth. He draws the following conclusions from his research:

“Rapid as the growth of the information industry is (with the number of people employed in the industry doubling every six years by 1980), it may still not be the fastest growing area of human activity. There are indications that the movement towards the transformation of consciousness (i.e. self-development and inner growth) is growing even faster. The number of people involved in this area seems to be doubling every four years or so (by 1980) …. If the growth of interest continues to swell, so will the number of people, and we may reach a point, possibly sometime early next century, when the employment curve for the “consciousness processing” will overtake that of information processing. The evolution of human consciousness will then have shifted from the Information Age into the Consciousness Age”.

The implications of a transition to the Consciousness Age are outlined by Russell in a scenario which he calls the High Synergy Society. He describes some of the likely consequences of such a shift in the following terms:

  • No limits to growth: Personal and spiritual growth become as important, if not more important, than growth defined in material terms.
  • Unemployment revalued: The reduced need for formal employment and a growing use of time for inner development (self-actualisation).
  • Healthy, holy and whole: A movement towards holistic health practices and a corresponding decrease in physiological stress and illness.
  • Left and right: A shift towards greater synthesis of right-brain (feminine/yin) and left-brain (masculine/yang) qualities.
  • Synchronicity rules: An increase in the occurrence of meaningful coincidences at an individual and collective (social super-organism) level.
  • ESP and the miraculous: An increase in phenomena such as telepathy, clairvoyance and precognition.

Certainly positive, transformative visions of the future – beyond the Information Age – are not limited to those of Henderson and Russell. Others may be found in the writings of Marilyn Ferguson, Fritjof Captra, Francis Kinsman and Willis Harman, to mention but a few. The purpose of the article has merely been to draw attention to the importance of identifying and working with these “post-industrial” guiding images and thereby creating a better future for all life on Earth. After all, we do, literally, create our future, limited only by the boundaries of our imagination.

Citation and download

Visser, W. (1993) Beyond the Information Age: In Search of New Images of the Future. New Paradigms, No. 4, pp.9-12.

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4 JUNE 1978

Bulawayo Eisteddfod Society

Poetry: Awarded 1st Class for reading “The Timid Lion”

Prose: Awarded 1st Class for writing “My Shoes Are Magic”; Judges comments: “A well written story and I must commend you on the idea of travelling as fast as you sang.”

My shoes are magic

One day I went to Toytownland. Everything was miniature. I saw a shoemaker and I Looked at a pair of shoes they were bright red. I said very neat stitching. I never did it said a voice. and I answered back I begyour pardon and I put my ear down and he said it again and I said how much is it. Ten dollars so I gave in tend dollars and he said that is a thousand dollars. Then I knew he meant ten cents. So I said well just take it and answered back b, b, b, but its too much. But I just took the shoes and walked out. I stepped over the miniature gate and put them on me and I felt something like sand and in seven seconds it was gone. And I was so happy I sang a little son and thin is my little song A one a two a three four five and six a seven a eight a nine a ten eleven and twelve and thirteen and fourteen and fifteeeeeeeeeeennn. And I looked on my compass and I had walked fifteen miles and I found out that I was in dreamland and I was alwaways in dream land it was all a dream.



14 FEBRUARY 1971


Church of the Province of Central Africa, Parish of Archdeaconry of Bulawayo, Diocese of Matabeleland

Christian name: Wayne

Surname: Visser

Declared date of birth: 17 December 1971 [mistake]

Sponsors: Roy Acutt, Norma Acutt, The Parents

Sacrament administered by Harald William Crane

Register of Baptisms kept in Khami Congregation



17 DECEMBER 1970

I enter the following records and recollections of events, achievements and memories relating to the period 17 December 1970 to 31 July 1987, before I started writing my journal.

Born: 00h20, 17 December 1970, Martaday Hospital, Bulawayo, Rhodesia.

Parents: Berend Visser and Jeanette Hilda (nee) Wood

World news on this day

Gdansk, Poland ship workers strike

US performs nuclear test at Nevada Test Site

USSR performs nuclear test at Eastern Kazakhstan/Semipalitinsk USSR