Global Human Development
We base our strategy on human commonalities, those values and capabilities of moral and virtuous nature to plan and resolve long-standing issues that plague humanity. Necessarily it is inclusive to spirituality, the search for meaning and purpose in life.
This is ideal for devising global human development frameworks by identifying those specific qualities, values, and capabilities that policy wonks and others can use to plan comprehensively to create and implement the policy required to secure the human condition in turbulent globalizing environments.
A Strong History
By the year 2000, I had begun to operate across a broad global spectrum to engage with a cross-section of human diversity. I viewed this as my primary approach to help me acquire an understanding of exactly what criteria is needed to achieve quality in development planning, to help ensure successful policy and implementation. Based on the feedback received, I soon realized that the best approach in global human development would be to encourage the full expression of humanity’s inherent commonalities. This approach became the primary element in our planning strategy. We now aspire to be the first choice among stakeholders who seek inclusive dialogue to find solutions to humanity's ongoing plight.
I have professional experience and capabilities as an environmentalist, program manager, management analyst, non-profit executive director, researcher, project coordinator, contract specialist, engineering and construction projects evaluator, budget analysis, computer systems analysis, and a printing specialist for map reproduction.
Highlights. Environmental planning, policy, and program administration; contract specialist for toxic and hazardous waste disposal; computer systems analysis; budgetary outlays and manpower projections; management analysis and reorganization proposals. I have extensive experience working in multi-cultural organizations in international settings. I’m experienced with African, European, Middle Eastern, and Far East Asian cultures/societies/economies through extensive travels, long-term residences, research projects, and formal education.
I’m effective in working with cultural diversity in local and international settings and remain competent, diplomatic and tactful at all professional levels.
- Stay The Course.
A goal without a plan is just a wish
A Vision For The Future
Entity Of One
The source of Law is at the ‘Crown of the Wheel’ and provides the foundation for stability in progressive societies. It encompasses standards for human rights and remains forefront in its requirements for stabilizing human society and to provide criteria for an international order. The recognition and acceptance of Moral Codes, Ethical Standards, and basic Principles of Conduct are inclusive to law and await transition into a ’Global Ethic’ to serve as a guardian of human rights and, hopefully, a peaceful and ordered world.
The definition of ‘Law’, or what it is, has defied human reasoning through the ages, creating a plethora of conflicting definitions and reasons for its existence. Contrary to scholarly writings, I reference law as being of ‘Divine’ origin, i.e., ‘Crown of the Wheel’, so to speak. From that origin, it evolved based on human interaction through various mediums and dependencies, individual circumstances, and social conditions, to a stage or process of codification. Historical documentation does not reflect a specific developmental process from Divine Law through to codification but provides evidence of its progression to a stage of Ancient Customary Law that’s followed by its characterization as formal Jurisprudence.
Law of the Ancients does not show that law was a written source of reference, but remained as Customary Law through the ages. There are acceptations, notably, the laws revealed by Moses that historical records show evolved to a stage of ‘Code of Law’. There may be such instances recorded in other than Christian sources.
I argue that humankind at no stage in its evolutionary development had the will nor capacity, of its own accord, to conceive and bring into being such a profound concept as the ‘Law’ to guide humanity’s existence. To further my argument, if the origin of law is from a Divine source than problems experienced with its practice after inception is NOT because of what it revealed but relates primarily to interpretation and application of tenets over subsequent periods, which denotes human frailty.
One of the pressing problems that confront most of the political and social systems today is the problem of corruption. Its presence is so prominent that scholars are engaged in conceptualizing its totality. They agree to discuss the problem from two perspectives: historical and contextual. The problem revolves around a fundamental question: Is it a systemic problem, a non-systemic issue-based problem, or an issue-specific problem? If it is systemic, much depends upon the system itself, they may find a remedy within that specific system. If it is a non-systemic issue, perhaps the solution to the problem lies with the specific issue discussed.
The problem of corruption, political and social, leads to another factor—one that relates to people’s confidence in the political process and the social wellbeing of the country in question. Any analysis of political and/or social corruption should include an examination of public behavior towards political actors and social extremities. Another important aspect that demands attention is the area of ‘autonomy’, both political and social, which guides and controls the nature of political and social processes.
The problem is vast and seems insurmountable, but workable solutions will require integrated moral, spiritual, and ethical criteria.
Adaptation: The Indian Journal of Political Science © 2008 Indian Political Science Association
‘Nefarious’ describes a person’s actions if they are evil or wicked, and comes from the Latin ‘nefas’, meaning “crime, impiety.” If something is nefarious, it can be both criminal and malicious.
I don’t think it possible to eliminate nefarious activities at this adolescent stage in human evolution; but in some circumstances and under certain conditions, a nefarious activity diminishes if we apply corrective measures within predetermined amenable situations and institutional structures. This will require collaboration, investigation, in-depth analysis, moral courage, and a collective will to engage agreed-upon solutions. Monitoring is mandatory and for certain situations, it may require mentoring.
Actions undertaken will not be an easy task. But it will be a teachable experience and with positive long-term results as more people become interested in protecting social welfare.
Public discourse involves not only political issues but also calls for society to act on public principles with spiritual perceptiveness* and moral persuasion. These help to shape people's social character because they pertain not only to self-interest but also to a better understanding of social life and their commitment to it.
There are deeper issues involved, of a psychological and institutional nature, depending on the form of government encountered whether democratic, communist, authoritarian, dictatorial, etc. or some combination of these. At the high end, the public discourse may center on the ability of the government to care for its people. Lower down, it might involve surviving ever-deepening civil strife.
People the world over have similar problems but may experience them differently under their respective governments, societies, cultures, customs, and traditions. Devising solutions to problems means that what’s right for one may not be right for all because each situation has its own unique components.
We should highlight gripping problems in public discourse in ways that elicit positive feedback. We find solutions through expressing human commonalities (core attributes) and factual renderings, and not fallacious assumptions that pertain to race, ethnic, tribal, or indigenous origin, be they of a religious nature or some other gained social illness. People will then be better able and more willing to put aside their perceived differences and readily embrace solutions that promote the common good. However, there are no easy fixes to long-standing issues that will require forthright planning and time along with the sustained effort necessary to resolve them.
*In this regard, we do not highlight religious beliefs. Our stance is that spirituality is a basic human commonality that operates within and externally to religious systems.
Emergent Global Ethos
Worldwide, forces in play are stressing humanity’s social and institutional fabrics in ways that reflect the transformative power emitted by a volcanic eruption and the intense heat that emanates from molten lava. Humanity is awash with thralls of discovery, a concrete sign of an emergent global ethos. The problem we face is that there is no plan in place to guide its unfolding, no means available to guard against becoming overwhelmed. Leadership, be it as it may, has failed to consider the larger picture, concentrating instead mainly on contrivances to preserve the status quo.
‘As we confront the hard facts of ecological devastation and environmental degradation unfolding on a planetary scale—with overpopulation, famine, war, technology, pollution, and humankind’s misguided hubris prodding the global ecosystem toward the brink of exponential systemic runaway—we do not believe that politics, economics, and business, or science and technology, working independently or with each other, can offer a unified/unifying vision that faithfully reflects the integrated complexity of this World.
We must develop new modes of interacting with each other and with the global ecosystem. It will use the growing emergence of global consciousness to plan a global ethic, an indicator that such a transformation has begun. The move to define, implement and promote a global ethic in business and religion is cause for considerable optimism.
Humankind’s self-awareness is undergoing a radical period of fundamental transformation, and these initially independent efforts to plan a global ethic are evidence that a profound social and cultural evolution is occurring. As a first step toward recognizing and cultivating a global consciousness, we must experience the earth as an interrelated organic whole.
This requires us to experience and understand cultures and religions from a global perspective, and to see human history as global history. The movement toward planning a global ethic represents an important and necessary stage in the evolution of human culture, as it moves toward a forming a global society characterized by a newly complexified global consciousness.
Complicating this task is the paradoxes fostered by the rapid development and inappropriate application of new technologies. The technological advances responsible for our collective transformation are also responsible, in part, for the social and ecological crisis we face on a global scale. Given the complexity of this situation, cultivating global consciousness will not be a sufficient response. We must radically transform our obsolete modes of interacting with each other and the global ecosystem and commit ourselves to develop a viable and sustainable global ethos that will benefit all of humanity.’
Moral persuasiveness backed by ethical considerations and supported by spiritual perceptiveness and the enduring embrace of justice will safely guide the process.
*Adapted from ‘Toward A Viable Global Ethic’. By Harry R. Halloran, Jr. and Lawrence S. Bale.
While we may focus on gauging the positive impact of media, it’s also worthwhile to acknowledge that media practices can undermine what is in the best interest of the public. There is growing concern that the media (i.e., companies and those who exercise journalistic fervor) are engaged in practices that pollute and corrupt political and social discourse. For our purposes, an expansive medium of media would also include cinema, social media, television, radio, and certain elements (characteristics) of the Internet. My purpose is not to demonize but to build a perspective that incorporates a higher vision of media and what it can accomplish if used to educate a global citizenry.
Worldwide we are daily bombarded by media supported commercialism that encourages us to make purchases usually beyond the means of a normal person the result being accrued cycles of reoccurring indebtedness that’s characterized as ‘living beyond your means’. We spend enormous amounts of time looking at screens (computers, televisions, smartphones, movies) held captive by sensationalism that handicaps and roots us to a physically inactive lifestyle. At almost every turn we are being bombarded with appalling scenes of violence, that, until a short time ago would be unimaginable, now acted out in real-time directly in front of us.
Because we have become deadened by it, media companies use teams of experts to provide even higher drama to excite a people now remote and sufficiently transfixed; off we go smartphone in hand with our eyes cast screen-ward we step from the curb oblivious to the danger posed by oncoming traffic.
Because we are now successfully morphed into a state of psycho-cataclysmic mental stagnation, this causes me to wonder about ways in which longstanding media can transform and success educate, train, excite and propel struggling humanity to a level where it realizes a state of being that’s able to deliver global prosperity.
"For humanity to progress, we don’t just require an advanced economy. We require an economy which functions as it should, bringing equity and opportunity to all of its participants. It is essential in this regard that we disconnect politics and economics. Political instruments are the only tools we have to deal with illicit mechanisms, and until politics ceases to be incentivised by economics, the will for action will not exist.
The market does not exist separate from humanity. It is the result of human will and endeavour. Whether we like it or not therefore, we must admit responsibility and accountability for the illicit economy. It did not spontaneously emerge from nowhere… we made it.
Addressing these economic challenges would require fundamental changes in how our world works. Many of these changes would come at a massive perceived cost, but the outcomes- over a number of generations- would exceed even the most utopian vision of a peaceful and equitable world.
--ThoughtEcoomics, June 2012.
“In the minds of many, the aim of education is limited to empowering the person to achieve material well-being and prosperity, with little regard for his or her responsibility towards others and humanity as a whole. Such a materialistic approach to education will continue to exacerbate the disparity between the wealthy few and the impoverished many - perpetuating the injustices of social stratification and contributing to the increasing instability in the world. If, however, material education goes hand in hand with spiritual education and moral development, it will be the means for ensuring the well-being and prosperity of humanity. Instead of emphasizing competition, education would do well at this point in history to foster the attitudes and skills necessary for cooperation; for the very survival of humankind now depends on our ability to cooperate and on our collective commitment to justice and human rights for all. The ability to cooperate with others will also ensure that increasing numbers of people will benefit from the right to education.”
Innovation is vital to transformation, and everyone should be able to access quality education. We must encourage students to learn by doing, actively participate in their education, and ask for help when required to ensure their success.
Process & Procedure
Policy initiatives and related processes, procedures, functions, and performance are evaluated in reference to global human development and it, as well as all associated activities, must remain integral to the dictum that 'humankind resides scientifically comfortable in its oneness as a species', the guiding principle that signifies momentous events yet to be revealed.
Correcting institutional failure to plan long-term and to plan globally
This will require stepping outside the norm, and at times be challenged by those who may misperceive your intentions. Getting involved means having clear intentions, true vision, confidence, and an enduring will supported by a strong constitution.
Understandably, its highly probable that our work will not appeal to the faint-hearted.
We seek people willing to contribute to global human development discourse through online volunteerism. They can be from anywhere in the world, using any device, and work together to address policy issues and those enormous challenges we face, due, in part, to an emergent global ethos.