Chandi Prasad Chapagain
General Secretary of Imagine Nepal and
Human Resource Development Coordinator of Plan Nepal

‘Peace is not everything but without peace everything is nothing’ Willy Brandt

Abstract

This paper ‘Application of Positive Approaches in Enhancing Human Capacities and Sustaining a Human Friendly Global Society’ springs widely in the scope of the positive approaches for the common good of human being. Following the wider effect of positive approaches for common good, this highlights to build a global community by analyzing the far reaching ramifications of conflict in the Middle East and its implications to the religious, cultural and political landscape of the Asia-Pacific region.

This paper further presents the logical insights into the practical work and principles of Appreciative Inquiry (AI) approach as one of the dominant positive approaches in human resource capacity building and sustaining a human friendly society by using its four-phase process - Discovery, Dream, Design and Destiny. This also deals with other positive approaches such as Open Space Technology (OST), Do No Harm (DNH), Non-violence Communication (NVC), Positive Deviance etc as they all stress the development of positive emotions for human capacity building and interdependency. Overall opportunities, challenges and suggestions have been presented at the end.

Positive approaches consist of a group of concepts, principles, theories and activities applied to create changes in human relationships, organizations, societies and in all human systems that are essential to build peace, interfaith and worldview. A primary credo of positive approach is that in all human systems successful elements can be identified, analyzed and built upon as the foundation for visioning, management and institutional change rather than just reflecting on analyzing the already known problems/ills of the past.

Finally, it has postulated that “human resources having positive /appreciative attitude and behavior are more capable than the negative ones”. Similarly, positive/appreciative tips are the building blocks of capacity building, meeting development missions and sustaining a human friendly global society as the saying goes “permanent good can never be the outcome of untruth and violence”. Building global capacity and common good is possible through appreciation, ecstasy, interfaith, tolerance, harmony, inclusiveness, honesty and a continuous evolution of positive revolution. The ultimate thesis of this paper is to emphasize visioning and creating an image of a preferred future by putting everything at the heart of positive values such as ‘love, integrity, discipline, wisdom, equity, justice and peace’. In the end, these values will be the common global values of the world that lead all of us towards a global/united religion and culture for the common good – whatever religion or cultural groups they spring from – whether North or South, West or Middle East or Far East. 

Background

Many approaches though more predominantly the problem solving ones have been widely used since a long in the world, however, the outcome of human development, cooperation and interfaith is not flourishing at the desired level. This signifies that we need to have innovative approaches to deal with the society that will contribute to establish a human friendly world for the global good. As a result of such thinking, the emergence of positive/appreciative approaches and thoughts came to us to contribute to change the world.

The cultural universalism in the present day world springing up from the ground to sky is much universalistic than the anthropological usage of it. The anthropological usage is now somewhat outmoded. (Lachner and John 2006, p. 21). The world culture infrastructure encompasses global governance, United Nations Organization (UNO), computer networks, internets, company networks, telecommunication union, radio broadcasting, Olympic Games, World Trade Organization (WTO), International Air Transport Association (IATA), International Monetary Fund (IMF), United Religion Initiatives, Globalization for Common Good Initiatives, International Criminal Court, Human Rights, slavery movement, apartheid policy, HIV Aids initiative, global warming initiative  etc. The expansion of world culture inspires and facilitates us to sustain the globalization of common good.

“Development, in this view, is the process of expanding human freedoms, and the assessment of development has to be informed by this consideration”. (Sen, Amartya (winner of the Nobel Prize in economics, 2006, p.36). Development as synonymous of freedom is not free of cost and is not achieved without discipline. He further highlights; “Poverty must be seen as the deprivation of basic capabilities rather than merely as lowness of incomes, which is the standard criterion of identification of poverty” (Sen 2006, p.87).

His statement on capabilities linking to poverty signifies that the capacity of people have to be developed in needs to the poor and underserved sector through innovative/positive approaches.

The context of globalization

‘The twentieth century will be chiefly remembered in future centuries not as the age of political conflict or technical inventions, but as an age in which human society dared to think of the welfare of the whole human race as a practical objective’ Arnold Toynbee

The Globalization process was unleashed in the wake of the end of cold war (Nayak, 2003, p. 320).  There are at least five general usages of the word ‘globalization’ which can be distinguished. The word has often been taken to mean internationalization, liberalization, universalisation, westernization, and deterritorialisation, that is, a shift in geography whereby territorial places, territorial distances and territorial borders lose some of their previously overriding influences (Patil et. al. 2002, p. 23).

‘For globalization to work, of course, developing countries must do their part. The international community can help create an environment in which development is possible; it can help provide resources and opportunity. But in the end, responsibility for successful, sustainable development – with the fruits of that development widely shared – will have to rest on the shoulders of the developing countries themselves.’ (Stiglitz 2006, p.287).

Globalization is associated with an opening up of borders, boundaries and all other definitional measures. As a result, what was local is often replaced by what is global. And this occurs at a cost. The local culture and its cultural objects are often lost or transferred by external influences. The process of globalization should optimize the nation state into a culture of “world brotherhoodness”.

Political context: South Asia

‘Politics is primarily about the acquisition and maintenance of power. … Power is the underlying concept in political science, a concept that runs through any discussion on the state, the nation, democracy, freedom, equality and the ideologies and movements that mould history.’ (Harrison et.al. 2003, p.6).

Politics is an ‘affairs of state’. It is a process, a means of resolving conflicts by peaceful means. All people are political thinkers at their own level and in their own ways. Politics mainly functions in liberal democratic context.

‘Democracy reflects the legitimacy of differences. It begins with compromise. A sound democracy depends on building a mechanism to balance the differences of society and formulation of rules to shape the habits, norms and behaviors that define the ability of citizens to govern their lives.’ (Dahal 2007, extracted from the forward section of Meyer, Thomas (2007) Com'promise, the Ideal Path to Democracy, Friedrich Ebert Stiftung).

The most common pattern of similarity in Asia is its political culture. Despite the manifestation of various modes of governance - traditional, democratic, praetorian and totalitarian - cultural attitudes play a cardinal role in human conduct and political institutions have had to adjust themselves to cultural boundaries. Hindu, Buddhist, Confucian, Islamic and Christian civilizations shape this attitude. All these civilizations give primacy on group interests over private ideas of individual rights.

Both patrimonial and soft-state characteristics signify that there is a lack of strong social discipline—where cultural norms allow the breaking of rules, infringing laws and indulging in corruption - thus a culture of impunity. Patrimonialism also reflects the problem of the institutionalization of political parties and civil society.

The Asian style of democracy is largely characterized by patron-client relationships, predominance of communitarian culture, personalized leadership, veneration of authority, existence of a dominant political party and a strong state system (Neher, 1994: 949-958). (As reported in Dahal 2006, p. 15).

The political elites (governing elite) are continuously grappling with the multiple crises with several manifestations such as degeneration of values, lack of faith, communal hatred, Anglo-American cultural conquest, rising fundamentalism, conservatism, terrorism, resurgence of primordialism, crisis of state, governance, sovereignty, legitimacy and so on. Certainly these are very important components and symptoms of the crisis (Singh, Karori, 2003, p. 285). (as reported in Sharma et al. 2003, p. v).

Ethic upsurge and conflict in south Asia

One of the most complexes, increasingly difficult and perennial problems facing the post-colonial Third World states is to gain viability and legitimacy as political entities. Imperialists and colonialists had lumped together diverse tribal, ethnic or religious groups keeping in view their economic and geo-strategic considerations (Singh, Gurnam 2003, p. 24). (as reported in Sharma et al. 2003, p. v).

The nineties began on an optimistic note of reinvigorated democratization in South Asia. Swift currents of pro-democracy movements swept aside authoritarian regimes in Pakistan, Bangladesh and Nepal; even India and Sri Lanka were compelled for measures to improve the contents and quality of democracy by measures for decentralized power system. (Sharma et al. 2003, p. v).  Subsequent development leading to Maoist rise in Nepal and assassination of Benazir Bhutto in Pakistan and high level of politico-civil strife in other South Asian countries, however, raised question marks over appropriateness and viability of democratic governance in South Asia.

Sri Lanka stands out totally in a different category of the developing countries as one examines the nature and sources of crisis of governance that includes systemic instability manifested in the adoption of four constitutions in less than half a century. Further it is also a state highly ethnicized and shaken by inter-state conflict which has contributed to miniaturization of the state. (Gopal 2003, p. 233). (as reported in Sharma et al. 2003, p. v).

Confrontationist politics and war between the LTTE and Sri Lankan forces created a situation where the Sri Lankan state assumed the character of a lawless state and virtually became a ‘militarized state,’ which threatened the very foundations of democracy in Sri Lanka (Gopal 2003, p. 249).

There is a perpetual crisis going on in the South Asian society. Benazir Bhutto was brutally murdered in 27 December 2007 in Rawalpindi Pakistan. Such casualties have been going on in Sri Lanka, Nepal, Middle East and the Asia Pacific. Importing inequalities in the name of equalities and in the name of serving the people in Middle East and South East Asia including Nepal is going on. Conflict and crime are being nationalized in such a way that killing one and again killing other because of revenging the earlier loss and claiming for money compensation and the demand to be declared as martyr is common.

 ‘Force always attracts men of low morality’. Albert Einstein
 

The Middle East

Since 1948, the local conflict has been transformed into a broader regional conflict between the Israel and the Arab states; the Palestinian people. Israel is becoming a relatively advanced industrial society. It has, for the moment, a high growth rate and enormous per capita aid from abroad. … Palestinian guerilla movements appear to have been severely weakened, if not virtually destroyed. (Chomsky 2003, p.90)

“The peace movement and the American left have generally adopted a stance of pained indifference to the conflict in the Middle East. The apparent hopelessness of finding just resolution is almost overwhelming.” (Chomsky 2003, p.123)

“In no other region of the world are the problems likely to lead to devastating regional conflict and possible global war. Furthermore, for Israeli Jews and Palestinian Arabs, problem of justice and even national survival are posed in stark and threatening term” (Chomsky 2003, p.155)

Going through the above Middle East trauma, there is already a huge human, physical and economic loss. The war and terrorism are pushing people towards a barbaric age and affecting the whole region and beyond. Peace efforts have been going on but what type of peace has not been clear. Hitler was also trying to establish peace but not like what people are looking for. The perennial crisis of the Middle East is affecting the cultural, religious and political landscape of the whole region including South Asia and Asia Pacific. This entails that there is an urgency to expand the human friendly action for establishing an interdependent and common good society through positive paths.

The religious/cultural context

There is a religious diversity and cultural plurality in the world. (see the circle graph below). At least one should recognize and respect other’s religion and culture as they do for their own religion and culture that will help to find and accept an interfaith and common good to every people of the world. No one can become prosperous by pushing others into dark. At this juncture of time all people of the world should have basic human values and principles to lead them into a global path for as the saying goes: “I have come not to disturb or destroy any faith, but to confirm each in his own faith - so that the Christian becomes a better Christian, the Muslim, a better Muslim, and the Hindu, a better Hindu.” (Sri Sathya Sai Baba)

In ‘Religious fundamentalist view, religion as a body of ‘essential’ and unchallengeable principles, which dictate not only personal conduct but also the organization of social, economic and political life. Religion cannot and should not be confined to the ‘private’ sphere, but find its highest and proper expression in the politics of popular mobilization and social regeneration.’ (Heywood 2007, p. 286.)

Babies are not born as disciplined democrats; we have to create opportunities for them to be a democrat and civilized one. If we rear twins by separating them in two extreme cultural, religious environments such as one in Melbourne, Australia and another one in Iraq or the like- then examine what will happen in them eventually. One starts giving the meaning differently than the other for the same object. This is all because of early socialization by the seniors to the young, as a result of which they have been poisoning themselves and others massively. People are becoming poorer because of negative thought and low level of capacities not because of resources.

Application of positive approaches to enhance human capacities and sustaining a common good society:

- Human resources capacity building through Appreciative Inquiry approach

Chapagain (2004) in his doctoral dissertation presented a logic on human resource capacity building to achieve development missions through the application of appreciative inquiry approach by hypothesizing that -  ‘Human resources having appreciative/positive attitude and behavior are more capable of achieving developmental goals than the ones with negative approaches/traits.’ Research findings as he conducted, presents that the usefulness of Appreciative Inquiry approach in achieving human resource capacities (HRC) and development missions is instrumental.

In an attempt to measure the degree of usefulness of AI approach in achieving human resource capacity and development goal, respondents were asked to rate through a four-scale instrument. Out of 111 respndents, 107 furnished answered to the query. Among the respondents, 31 (28%) responded it as being ‘strongly useful’ followed by 39 (35%) who stated it as being ‘useful’. The remaining 37 declared ‘same as earlier’ or ‘no idea’ and four out of the total did not respond at all. This indicates that AI is useful in building human resource capacities and fulfilling developmental goals.

Table: 1

(Source: Chapagain 2004)

Comparison of Appreciative Inquiry Approach in Achieving Human Resource Capacities and Developmental Goals:

 In soliciting the comparable views on human resource capacity building and organizational learning for achieving developmental goals through Appreciative Inquiry approach and problem solving approach; respondents were asked to rate the degree of contribution of each of the approaches. There were 87 respondents giving their views in this query. An analysis made on the basis of their expressed opinion showed that 64% of the achievement is possible through Appreciative Inquiry and 36% through problem solving approach. These opinions were expressed by qualified and experienced professionals indicating that there is a great scope of AI approach in building human resource capacities and in attaining developmental goals.

Table: 2

(Source: Chapagain 2004)

- Appreciative Inquiry summit for peace and development

Imagine Nepal organised a summit, Appreciative Inquiry for Peace and Development, on 9-11 September 2005. It was facilitated by the pioneer of AI approach, David Cooperrider, in co-operation with Nepali co-facilitators, including the author of this paper. The 220 participants comprised a wider range of people from Nepal and abroad, including politicians, government officials, security and development workers, international non-government organisations (INGOs) and NGOs, students, teachers, business women and men, artists and general people.

The summit process followed the AI 4-D cycle. It started with one-to-one affirmative dialogues, exploring success stories. Based on the foundation of those stories, the participants engaged in crafting a vision for the post-conflict Nepal that they wanted to see by 2020.

The themes they articulated during the visioning exercise were:

•       Using conflict as an opportunity to build a better Nepal

•       Peace-building through youth initiatives

•       Peace and development (creating a peaceful, democratic country with functional governance)

•       Having access to peace and development

•       Creating a peaceful and prosperous Nepal through sustainable development and management of natural resources

•       Constitutional reform and voices for peace (a people’s constitution for a democratic Nepal)

•       Expansion of imagine initiatives for a wider positive societal transformation

•       Achieving of dazzling democracy showing the intangible assets existing in Nepal

•       Making Nepal the number one tourist destination in the world

•       Increase in women’s access to social, economic and political resources

•       Appreciative dialogue to cascade across the country

•       Applicative Inquiry in education: Nepal has the potential to open a global AI university

•       Promotion of inclusive education through AI

•       Practicing AI in organisations, families and individual lives

•       Health 2002: people are accountable and realise their rights to quality health services, and

•       Preparation of an AI history book of Nepal

(Chapagain 2007)

At the end of the summit, participants expressed deep enthusiasm and commitment to implement the plans that they had proposed. A follow-up meeting was held in March 2006 and every group were found that some progress had taken place.

- United Religion Initiative (URI) through AI - 1996

United Religion Initiative (URI) summit 1996 June in San Francisco with an eclectic mix of 55 religious leaders from various parts of the world concluded with blossoming potentials in creating a global community. Prof David Cooperrider and Dr. Diana Whitney the pioneers of appreciative approach, had facilitated this summit.

‘The global assembly created an almost unbelievable new reality- participants experienced themselves as a global community with a glorious diversity of expression and talent united in a commitment to share the sacred and serve the world. … Jews and Muslims from the Middle East leading the community in prayer, or Hindus, Buddhist, Sikhs, Zorastrians, Baha’is and Christians from India, Sri Lanka, Pakistan, Korea, Philippines, Viet Nam, New Zealand, and Bali leading a calibration of Asia and Pacific culture, or people from all over the world sharing from the depths of their traditions about the teaching and practices that lead to peace, to see authentic hope blossoming.’(Charles Gibbs and Sally Mahe 2004, p. 291).

This has really exhibited the power of positive approach in building human interfaith, capacities and sustaining a global community. URI’s commitment to build a truly global community is creating cultures of peace, justice and helping more needed than ever.

- Human rights and AI

Author of this paper had facilitated a strategic planning workshop through Appreciative approach (January 2008) for the senior professionals of National Human Rights Commission (NHRC) of Nepal. This workshop was ended with valuable strategic outputs including peace building and the establishment of human rights. Highlighting the major outcome of the workshop Hon. Commissioner Mr. Gauri Pradhan presented a closing remark in the workshop with inspiring opinions. He extended warm regards to all participants and the workshop facilitator. He further highlighted that this was the first appreciative/positive inquiry based strategic planning workshop conducted in the NHRC history. Highlighting the workshop achievements, he expressed that ‘appreciative inquiry begins with valuing that which gives life to our successes’. This being a human strength based approach; explores and moves with new possibilities and hopes instead of roaming around the already known problems of the past.

- Imagine Nagaland and AI

Inspired by the original Imagine Chicago-1992, Imagine Nagaland-2001 “inspired imagines and hope for many parts of the world facing similar challenges. By involving children and youth in dreaming about the future, taking only the possibilities from history, a way for development for peace is created.” (Delahye, P and B. Krishnan, 2003, p. 169 Chapter nine of Positive Approaches to Peace-building: A Resource for Innovations). By holding the conference, the Government of India turned donors’ attention to the entire North-East region. As a result, eco-tourism, education and HIV/AIDS have already attracted donor support, and simultaneously people’s empowerment and peace promotion initiatives were taken place.

Do no harm (DNH)

The Do No Harm (DNH) approach attempts to examine and better understand the interactions that can be carried out between aid programmes and conflict situations without exacerbating the conflict. The aim is to help aid workers understand how their work has an impact on the conflict, and to offer an alternative option(s) to better plan, implement and evaluate by identifying and avoiding unintended/ negative impacts (dividers) and reinforcing positive programming options (connectors). This approach was widely practiced in Plan Nepal’s program district such as in Sunsari, Morang, Rautahat, Bara, Makawanpur and Banke. It was found suitable to design and implement program without further worsening the program during conflict time. (Chapagain 2007).

The Open Space Technology OST and AI approach blended workshop in Nepal

Open Space Technology came into being in 1985. Since that time, it has spawned several books, many training classes, and attracted somewhere between 3,000 and 5,000 practitioners (and who knows how many participants) throughout the world. All this became possible with the support of one man and the help of a handful of close friends and colleagues. (Holman, Peggy1997,p.1).

OST basically follows four principles and one law. The four laws are:

1. Whoever comes are the right person
2. Whenever it starts is the right time
3. Whatever happens is the only thing that could happen, and
4. When it is over, it is over

One law is the “law of two feet” which entails that wherever you want to be, use your two feet to move as butterfly or continue your work as queen bee.

In October, 2004, Nepal Appreciative Inquiry National Network (NAINN) organized four day First National Summit of Imagine Initiatives of Nepal from October 1 - 4, 2004 in Banepa, Budol, Kavre District, Nepal. This important achievement for the Imagine Initiatives Movement for Positive Societal Transformation was made possible by the active support of the Non-governmental Organization (NGO) Federation of Nepal.

The Summit was the first of its kind in Nepal. More than 60 representatives of Nepal Appreciative Inquiry National Network, from all five of Nepal's regional AI networks, representatives of 13 district-level Imagine Initiatives, and other networks attended. Every sector of community development was represented. The program was designed as a blending of two simple but powerful organization/community development practices, Open Space Technology and Appreciative Inquiry. The OST being a broader approach can combine and apply different positive approaches. It was conducted in Nepali and English by facilitators Buddhi Tamang (Imagine Nepal and NAINN) and Michael Herman.

14^th Annual International Open Space on Open Space Conference Moscow, Russia

Two Nepali participants including the author of this paper attended the 14^th annual OS conference in Moscow (4 – 6 August 2006). They have presented and discussed paper named “peaceful and positive social transformation in the post conflict period through OST approach in Nepal”. The Nepali participants concluded the steps:

- invite people from different sector

- start with small things/individual/family/group

- put even negative questions with positive intentions

- use OST and other relevant approaches as appreciative inquiry as appropriate

- create environment to educate the people through open dialogue, and

- Encourage people to come-up with their own ideas, interest and issues

Open Space Technology (OST) in Haiti

Haitian people are transforming communities and the nation’s education and leadership, and nurturing a culture of democracy, peace and justice through a series of open space reflection circles. Bryan Sircho, Co-director of Harvest Times, is involved in community empowerment and peace-building in Haiti, using OST. He says, “We believe that Open Space and Reflection Circles are among the most interesting and encouraging things happening in Haiti in terms of fostering sustainable change.” (2004, Circle of Change, a Quiet Revolution in Haiti. DVD. Produced by the Experiment in Alternative Leadership)

Open Space Technology in Rome facilitating the Palestinian and Israeli team

Considering the theme of this global conference, we can use open space technology in any large, vast or any type of group whether it is of the Middle East or Asia Pacific for conflict management and peace building and establishing a global community.

Some notable points extracted from an exemplary report of harmony made between Palestinian and Israeli using OST approach in Rome 2003 is presented below. This finding shows that OST or other relevant open/positive approach can be used to serve conflicting groups and building peace - thus nurturing the global society for common good.

The Palestinian team

-       During the meeting, I got to know Israelis personally.  This was better than reading about them. We became individuals, human.  My ideas about them are more focused and polished than before.

-       I still believe that together we can make a change in the situation.  The more meetings we have, the better position we are in. 

-       During the open space (OS) meeting in Rome, we called each other by name, and not by group (Palestinian and Israeli).  …

-       In spite of all of our problems and differences, I felt that we have a possibility to reach an understanding.  We can communicate very well as human beings in a neutral place, even with right wing Israelis.  I believe that some of them had a real change in their perception about us.  I hope that they are able to influence the decision makers.

-       Our conflict is based on distrust, fear, and paranoia. …

-       OS is as choreography, connected with spirit.  It is an extraordinary way of putting the human being at the core of the enterprise.  I loved the OS principles; they make a beautiful picture together. One of biggest decision of my life was early retirement from my work, where I spent most of my life. 

-       I believe that Harrison, the facilitator, was a master.  …

-       OS technique is a good learning process.  The tool is simple, but can deal with very complicated issues….

-       …  OST gave us a feeling of relaxation.  … It is a strong tool that allows people to make their own choices.  …

-       OST served our meeting perfectly.  We talked about what we wished in an open and spontaneous ways, and in small groups.  This freedom created a positive start… Thanks to the OS technique, everyone was involved. …

-       After Rome, I better understand how to work with Israelis and have learned how to better deal with them regarding business.  I have become less emotional and more logical and understanding in my arguments, even with the extreme right.  The meeting really affected my business and encouraged me to get involved with other Israelis who weren’t in the meeting.  I have become involved a new community that was so apart from us.

The Israeli team

-       The open arena of the OS in the Villa, it was really open.

-       Closeness and connection to Palestinians and Israelis. I didn’t know and friendship with people which have different and opposing political opinions.

-       When I arrived I was much stressed, entering a tough contest, but I was surprised how pleasant it was on the personal level….

-       The Palestinians and we are in a loop; we care mostly about our security, they don’t really care because they mostly care about their freedom. The Palestinians say “give us freedom and we will give you security” and we say the opposite…

-       I found that they are not enemies but human beings…

-       On the political level, until Rome I have seen only my and our needs, today I see the necessity to cope with the solutions of their needs.

-       One of the compelling experiences for me was in a small group. I took the reins at one point.  It was important for me that the discussion wouldn’t proceed to the roots of the conflict but to possible solutions. In 20 minutes we succeeded to come closer and could almost sign an agreement.  …

-       It gives an equal status to everyone.

-       We didn’t reach agreements but all the social barriers fell down, internal jokes that helped even in the most tensed discussions.

Follow-up meetings help further to bring closer the conflicting team and reach agreements.

Source: Carol Daniel Kasbari, Avner Haramati, Tova Averbuch, November 2003

Positive deviance

Positive deviance is one of the positive approaches used in the nutrition sector. The Positive Deviance/ Hearth Nutrition Programme is a home and neighbour-based nutrition programme for children who are at risk due to protein-energy malnutrition in developing countries, among them Vietnam and Nepal. The programme uses the ‘positive deviance’ approach to identify behaviours practised by mothers or caretakers of well-nourished children from poor families in order to transfer such positive practices to others in the community with malnourished children. The ‘hearth’, or home, is the location for the nutrition education and rehabilitation sessions.

Non-violence Communication (NVC)

Non-violence communication is compassion and spiritualism based approach for the proliferation of love, ecstasy, equity and common good for humanity.

Spiritual, religious cum positive core values

‘I am prepared to die, but there is no cause for which I am prepared to kill.’ Mahatma Gandhi

There are several core heart sayings and usages in many different religions including the oldest religion Hinduism which has been practicing since 3500 years ago or 1500 BC in many parts of the world. Such core sayings can be considered as life giving forces and are keeping our society live. However, many people in the world are showing the negative things of their religion and culture than the life giving forces. As for example, people say that God Krishna had many wives, rather than saying that he was a symbol of justice to protect many women, men, children and the society from criminals. It can be said in other ways like the same eyes that sees the bad things easily; why not turn to other ways and search and see the positive cores that enhance the positive emotions for greater good. Some spiritual cores from different religions are:

‘Lets prevail peace on earth, heaven, space, universe, water, herbs, vegetation, gods and goddesses and on peace itself that combines all the things for global good.’ Shukla Yejur Veda.

‘O, God! The creator, caretaker and dissolutior of the universe, we mediate on your divine light which will lead us to you, through the path of good wisdom.’ Shukla Yejur Veda

‘O, God! Please take us from evil to good, from darkness to light, from death to eternal life.’

‘May all beings be happy, may all be healthy, may all people have the wellbeing of all in mind, may nobody suffer in anyway.’

‘Service is the supreme religion of all’.

‘Character is the root cause of all’ (Swami Bishuddhadev)

 “Mother and motherland are greater than heaven” God Ramchandra

‘The god of the whole universe is one’ Rigveda

‘Inner discipline is the basis of spiritual life’ Dalai Lama

‘Think of yourself as what you wish to be’ Bhagavad Gita

‘Let one save himself from the sea of the world and not push himself on the way down, for man is himself his friend or foe.’ Bhagawat Gita 6/5

‘Happy are those who work for peace’ Jesus Christ.

‘Jesus and Buddha are the synonymous to love and peace’

‘Lets noble thought come to us from every side’ Rig Veda

Anger, lust, greed, jealousy, arrogance, and delusion are the six distortions of love. (Ravi Shankar 2007, p.149).

 ‘And pray for your enemies. For one who is not [against] you is for you. [One who] is far away [today] will be [near you] tomorrow….’ (Papyrus Oxyrhynchus 1224, p.176). Extracted from Narvin Meyer 2005, p. 88.

 ‘Confucius, Aristotle, Aquinas, the Bushido samurai code, the Bhagavad-Gita, and other venerable traditions disagree on the details, but all of these codes include six core virtues: Wisdom and knowledge, Courage, Love and Humanity, Justice, Temperance, Spirituality and Transcendence’. (Seligman 2002, p.11).

‘The continuous change occurring in this world is the universal truth. ‘Death’ which you feel afraid of is your life reality. Birth and death are the reality of our life journey… Whatever happened to you yesterday was good, whatever is happening at present is also good, do not regret for the failure of past, do not plunge into anxiety for the future. To build your present and future well… do continue your work without greed and lust to get the outcome of it.’ (Extracted and translated from ‘Everest Geeta’, by Madan Prasad Aryal, 1996, from the last concluding page).

‘God is everywhere, which is all powerful, which is all responsible for this creation, its maintenance and dissolution. God is that, which is Omnipresent, Omnipotent and Omniscient’ (Ravi Shankar, 2005, 7)

‘All these divisions of country and religion are man-made; they are not made by the existence, by the spirit. A bird knows no boundaries. A bird does not need a visa or a passport to migrate Russia to America. It does not differentiate whether it is coming to rich country or a poor country. Cross all these barriers; go beyond; that is truth’ (Ravi Shankar, 2005, p.33).

‘Science without religion is lame, religion without science is blind’.

 Albert Einstein

Lord Buddha’s four noble truths such as Dukkha or suffering, Sqmudaya (causes of suffering), Nirodha (cessation of suffering), and Magga (the way to the cessation of suffering) that is the eight-fold path for the emancipation or cessation of suffering (Dukkha). These eight fold paths are: Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration (W. Rahula 2002:45). If we internalize these four noble truths and eight-fold paths, we can gain noble ideas that will support to enrich our understanding towards appreciative ground and add values to universal good.

‘A mind in the present moment is meditation. A mind without agitation is meditation. A mind that becomes no-mind is meditation’ (Ravi Shankar 2007, p.173)

The modern age is the age of science where religion has no or virtually has less space. But, science and religion are logically connected with each other. So, we need to have theological knowledge and spiritual cores to linking various faiths into a common world view to spread and internalize common good themes.

Common human values for the birth of a global community

Every human being should be foundationally correct first; only then he/she will be correct in many other aspects of life. Positive thought leads towards positive inquiry, positive action, love, peace, freedom and eventually brings changes in total human system. This interdependent cum logical sequence of thought, inquiry, response and action and change process creates synergy to ignite the life giving forces and capacities for better human being. This also replaces the terror, hate and tendency to neglect others, and will facilitate the creation of a human friendly society. Positive thoughts and approaches drive every stakeholder on identifying “positive cores” – as its greatest assets, capabilities, hopes, resources and strengths. No one can optimize his/her potentials for preferred future without being “foundationally correct” or being a ‘better individual’ first. The term “basically correct” signifies of becoming positive by having basic/global human values that is “love, integrity, discipline, wisdom, equity, justice and peace”. The essence of this logic is – the adventurous human being is essential here to appreciate, not to depreciate the others. It is for amplifying global relationship and inspiring leadership skills and capabilities for creating human rights-based society.

Common/global human values contribute to unite different cultural, political, religious faiths into one stream. As a results world view dialogue for expanding interfaiths and enforcing globalization to work will come into force.

‘Love all, serve al’ Sai Baba

Glory of positive approaches for human capacity building and common good

‘Positive thinking is a form of thought which habitually looks for the best results from the worse condition’. (N. V. Peale 1993, p. 13)

The growing positive gene for common good is the need of the post modern age. We can change the world by changing small things i.e. related to human attitude and thinking rather than imposing a huge physical need to an individual and the nation. Positive approaches enhance positive emotions in an individual and the society for global good. This applies in any parts of the world, whether it is in the Middle East or in the Asia Pacific, because certain cultural unity of human kind of the whole world is same.   

•      Positive approaches are visionary and forward looking. They are logically connected to vision, commitment and action that generates creative tension and positive force to expand the horizon of successes.

•      Positive approaches are instrumental in building human capacity and global good. They unlock the endless potential of human thinking and deeds. They believe in the unity and strength of social and human capital and the human dimension of management rather than seeking resource abundance.

•      People can learn them quickly. AI/OST provides an energising framework for conducting virtually any type of meeting/ workshop on any subject. It is flexible, easy, replicable, less time consuming and more cost effective. They help to change and redirect human attitude and behaviour, which ultimately contributes to promote peace and institutionalise development processes.

•      Positive approaches enhance positive emotions at an organizational and individual level, which ultimately impact on global consciousness, peace, harmony and common good.

Challenges

•      Religious and cultural erosion- Fundamentalism is seen as a challenge to global good. Tangible capital is shadowing the value of irreplaceable social capital.  

•      Ethical/attitudinal distortion – People are getting poorer by ethics and attitude rather than in economic terms, which is creating problems in building global relationships.

•      Level of knowledge on positive thought and its blind use - Positive approaches enhance the possibility of becoming successful. We have to have the balanced positive thought, attitude and ability to create a positive environment so that it gradually reduces negative emotions.

•      Political crime: Institutionalization of conflict and crime by killing and indulging in revenge, and claiming a chunk of money from the government is going on in many conflicting countries including Nepal. This is how the conflict has been rooted and commercialized in the society.

•      Environmental degradation - We ourselves are destroying global environment and our nest - the mother earth.

•      Biological erosion - Some religious sects and cultural groups are a corollary of their age-old socialization/learning. By staying within their own comfort circle, they are dominating and destroying others and also expanding their own comfort zones.

•      Migration of intellectual property – Unbalanced intellectual migration or brain drain is massively going on. Intellectuals are looking for safe working environments; as a result they are not deploying their capacities to the needy sectors. Tailoring human capacities along with positive approaches to the needs of the under-served community will be instrumental.

•      Negative peace building - Unofficial caste-based organization and a different social structure is forming in the name of ‘reservation’ and the service for deprived people. ‘Reservation’ is important for the under-served people but not if it is simply based on a person’s title. If a nation cheaply imports inequalities, it simultaneously promotes negative peace building as well.

•      Globalization of the down, economic imbalances – While moving for the birth of global community, we need to be careful about both the socially excluded people and the community, to combine them into a better condition.

Suggestions / Recommendations

•      Expansion of better education up to the grass root level is essential. “Teaching does not mean transferring knowledge but creating opportunities for … producing and constructing it.” Paulo Frerie.

•      It is recommended to apply positive approaches at the policy level and in college/university curricula to enhance human capacities.

•      While focusing the globalization to the ‘down’ or the poor countries for common good; they should also do their part to protect the environment and humanity by being honest and committed that helps to save the mother earth – the nest of all.

•      We are the masters of our destiny. We should multiply positive thinking and behaviour to build our common good prospects. Peace and global good should start from us, our family, community and the children.

•      Establishment of human rights and rule of law is essential especially in third world countries.

•      Religion should dedicate to bring various sorts of interfaith into a common world viewpoint. Human unfriendly elements of every religion, culture and politics have to be thrown away.

•       Recognition of human diversity must be maintained.

•      Create opportunities to expand positive emotions. Expansion of positive emotions increases the possibility of successes.

•      Standard research on the subject like “Application of positive approaches in enhancing human capacities and sustaining a human friendly global society” is highly recommended.

‘No culture can live, if it attempts to be exclusive’. Mahatma Gandhi

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