Linard_2002-IfORS_Economy of Communion Systemic Factors in an Emerging Culture

8/9/2019 Linard_2002-IfORS_Economy of Communion Systemic Factors in an Emerging Culture

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Internation Federation of Operations Research Societies16

thTriennial Conference. Edinburgh, 8-12 July 2002

Economy of Communion

Systemic Factors in an Emerging Culture

Keith T LinardDirector, Centre for Business

Dynamics & Knowledge Management

University of New South Wales

Dr.Lorna GoldESRC Research Fellow

Department of Politics

University of York

E-mail : keithlinard#@#yahoo.co.uk

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E-mail :

ABSTRACT:

The Economy of Communion is an experience of social economy sprung from the

praxis of the Focolare Movement, an ecumenical and inter-religious organisation with

roots in the Catholic Church. This radical social phenomenon is played out in

intersecting local and global networks. Businesses operating within the paradigm formcommunications and thought networks spanning the globe, but function typically

within local markets. Within a decade this ideal has spread to 100 countries, attracted

some 800 firms, generated almost 100 academic theses, and been accorded international

recognition. This paper examines the systemic philosophical, cultural and organisational

factors associated with its dissemination.

Keywords: Business ethics; economy of communion; Focolare; business dynamics.

Systemic Theories of the Dissemination of Ideas

The Economy of Communion is a business paradigm that has been described as a livingthird way alternative to Marxism and Capitalism which is grounded in a profound

respect for the individual dignity of the human person. Sprung from the spirituality and

social praxis of the Focolare Movement, the Economy of Communion:

is not a realisation of a theoretical economic model drawn up by

economists, but it is rather generated by the practice of new man's

behaviour and by the necessity to face today's (social) problems it can be

considered as an attempt to overcome the dilemma between free market and

centrally planned organisations. (Ressl, 1995)

Table 1 illustrates not only the spread of the implementation of this paradigm, but more

significantly, the dissemination of the philosophy that underlies it.

Table 1: Rapidity of the spread and implementation of the Economy of Communion

Domains of Influence By 1990 By 2000

Businesses subscribing to this concept 0 750

Countries with EoC businesses / centres / studies 0 100+

Reported academic theses and dissertations (completed & in progress) 0 80+

National & International conferences 0 30+

Prestigious awards by Universities, Governments, international organisations

(UNESCO Peace Prize, Honorary Doctorates, address to Council of Europe.)

0 15+

Source: Volumes 1 to 13 of Economia di Communione. Diverse references.


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Economy of Communion Systemic Factors in an Emerging Culture

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When a social experiment, but a decade old, is adopted by hundreds of

companies, is publicly praised by national Presidents (Italy, Brazil), is given the floor in

international Assemblies (Council of Europe, UNO) and is the basis for granting of

several Honorary Doctorates (La Salle University, Mexico, 1996 - Philosophy;

University of Lublin, 1996 - Social Sciences; National University of Buenos Aires,

1998 - 13 Faculties!; Catholic University of Milan, 1999 - Economics), the rapidity of

the diffusion of the idea cries out for systemic analysis. A number of different systems

paradigms have been applied to understanding the Economy of Communion

phenomenon:

Memetics (Dawkins, 1976; Lynch, 1998).

Knowledge selection (Heylighen, 1997, 1999)

Social economic systems theory (Pluta, 1988)

Ethnographic analysis (Gold, 2000)

Some key systemic ideas from these approaches are summarised below and, in

the light of these, systemic factors associated with the successful spread of the idea andthe practice of the Economy of Communion are identified. Some initial ideas on the

application of complexity theory are developed. A qualitative model of its key systemic

relationships is presented.

Memetics replicating ideas

Richard Dawkins coined this concept in his book The Selfish Gene (Dawkins, 1976).

In his thesis, memes are cognitive or behavioral patterns that tend to make copies of

themselves by transmittal from one individual to another, and are thus replicators

analogous to genes. As examples, he suggests ideas, catch-phrases, clothes fashions,

ways of making pots or of building arches. Dawkins proposed the following threecharacteristics for any successful replicators (Dawkins, 1982).

copying-fidelity: the more faithful the copy, the more will remain of the initialpattern after several rounds of copying.

fecundity: the faster the rate of copying, the more the replicator will spread.

longevity: the longer any instance of the replicating pattern survives, the morecopies can be made of it and hence the more successful it becomes.

Dawkins, however, did not presented a sufficiently formal definition of a meme, and

most subsequent applications have been so eclectic that empirical validation is difficult.

To that extent, Dawkins concepts have metaphorical and perhaps common sense

value, but are limited in their predictive capability.

Lynch (1998) proposed both more rigorous definition of memes and a mathematics for

modelling their behaviour. In that paper, and his book Thought Contagion (Lynch,

1996), Lynch identifies two additional characteristics for successful replication, albeit

argued on the grounds of common sense rather than theory:

the greater the cooperation promoted by the idea, the greater the propagationadvantages and the lower the rate of dropout (in this regard he presents the

example of the love your neighbour meme of Christian teaching).

ideas that inherently promote "communication behaviors" can thereby gainextreme prevalence and influence in a population.


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Knowledge selection

Heylighen (1997, 1999) proposes criteria for understanding the propagation of ideas.

He is influenced by memetics, but also draws on general systems theory, especially

cybernetics1. Heylighen posits four stages in the development and spread of ideas:

assimilation, in which the idea is first enunciated, understood and accepted; retention,in which the idea is strongly encoded, e.g., due to its importance or repetition;

expression, in the sense of communication to others; and transmission, relating to the

number and diversity of modes by which expression takes place. He classifies these

criteria according to objective, subjective and inter-subjective factors. (Table 2)

Table 2: Criteria for successful knowledge diffusion

Selectors

Stages

Objective Subjective Inter-subjective Meme-centered

Assimilation distinctiveness noveltysimplicity

coherence

authoritypublicity

formality

self-justification

Retention invariance

controllability

coherence

individual utility

Conformity

collective utility

self-

reinforcement

intolerance

Expression expressivity proselytism

Transmission publicity proselytism

Source: Amalgam of Heylighen (1997, 1999)

Social economics systems theory

Pluta (1988) undertook early work into systemic factors associated with thedevelopment of grass roots movements such as the Mondragon movement in the

Basque province of Spain and the Antigonish movement of Atlantic Canada. Whilst

this focused on micro-level socio-economic developments (community or district level),

high-level similarities with the Economy of Communion phenomenon render Plutas

systems model a useful basis of comparison. Table 3 summarises the systemic factors

that Pluta saw as crucial to the success of such movements.

Table 3: System factors in the success of Grass-Roots movements

Preconditions Economic Sub-System Social Sub-System

suitable environment

(problem crying out for asolution)

charismatic leader

structures to mobilize human and

non-human resources

institutional network adapted to

direct or coordinate the economic

and non-economic activities

ideological underpinnings

continuously re-evaluated in the

light of changing circumstances

intellectual, emotional and

moral process of formulatingideology

social process of building

networks of relationships

development of institutions to

preserve and propagate the

ideology

Source: Adapted from Pluta (1988)

1 Heylighen defines the main emphasis of cybernetics to be on the circular (or feedback)

mechanisms that allow complex systems to maintain, adept, and self-organize.


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Ethnographic analysis

The enthnographic approach to the Economy of Communion put forward by Gold

(2000) locates the phenomenon within a wider cultural framework associated with the

development of the Focolare Movement (q.v.). Gold argues that the phenomenon of the

Economy of Communion, whilst distinctive, cannot be separated from the emergingglobal culture which has its roots in the worldview of the Focolare community. This

worldview draws on the Christian gospel, and emphases the Golden Rule present

within many of the worlds religions. It offers a distinctive viewpoint of all human

realities, seeing human activity and experience from the perspective of unity: unity

between rich and poor, between races, genders, ages, and so on. The idea of a

worldview shaping an economic ethic was first put forward by Weber in his

Protestant ethic (Weber, 1958). Much of Webers argument on the historical rise of

capitalism has been somewhat discredited in recent years (Marshall, 1982; Preston,

1991), but economic sociologists agree on the enduring relevance of his understanding

of the interrelationship between economics and religious worldview (Wuthnow, 1994).

In a similar way, Gold argues that the worldview of the Focolare gives rise to adistinctive economic ethic rooted in the Trinitarian perspective (Cambon, 1999). This

economic ethic, which is communitarian in nature, and has been lived out over a fifty

year period, is at the basis of the Economy of Communion. It forms a deep structure

of spiritual, social, and psychological belonging which has made possible the

development of a global economic network rooted in principles of wealth creation and

solidarity.

Detailed ethnographic analysis of the Economy of Communion businesses in

Brazil and Italy undertaken by Gold demonstrated that the Focolare ethic underpins the

decision-making processes within the firms, giving rise to distinctive networks and

patterns of association related to belonging to an alternative community. Thesefindings are very much in tune with Plutas (1988) systemic factors in the development

of grass roots movements and the ideas put forward by Heylighen (1997, 1999). At the

same time, they suggest that in the Economy of Communion such factors are not

enough to explain the emergence of this phenomenon. The Economy of Communion

can be understood within such a systemic framework: but only if systemics

encompass a more ethnographic understanding of the different dimensions influencing

human behaviour.

Between Capitalism & Socialism - Diverse Stirrings

The 19th

and early 20th

century were a melting pot of ideas and experimentation in the

search for more just and equitable economic structures. Many of these, such as the

Fabian Society and the Distributivists, stayed in the realm of ideas, contributing to the

development of political society, some more and some less successfully. Some, such as

the Co-operative Movement, the Quaker businesses and the Friendly Societies

established businesses based around their ideal. Many have been successful at national

or international scales. But in their success they have generally merged with the

prevailing business ethos to the extent that their outward face to the world is

indistinguishable from that of their competitors. Others, if they still exist, remain at a

local scale and do not present a credible witness of a Third Way between the ideal of

Socialism and the success of Capitalism.


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A Third Way

For more than a century, the term Third Way has been used by individuals, movements,

and parties on the right and the left of the ideological spectrum. In 1891 Pope Leo XIII

sought for a way between socialism and capitalism that would put a more human faceon the free market (Gilson, 1961). Subsequent social encyclicals of later popes, and

writings of leaders of Orthodox, Anglican and other churches developed this theme. In

the 1930s, the classical liberal economist, Wilhelm Roepke, saw the third way as the

free society that lay between socialism and historical liberalism. Half a century later,

Meidner (1980) suggested that Swedens welfare state constituted this third way

between American capitalism and Soviet communism.

In the early 1990s, the Third Way became a popular mantra for politicians,

especially those on the left, who saw that their ideologies held reduced appeal in the

world that followed the collapse of the Soviet Union.

British Prime Minister Tony Blair has frequently referred to his search for a Third Way,

even writing a booklet on the subject (Blair, 1998). Former US President Clinton wentso far as to declare in his 1998 State of the Union address: "My fellow Americans, we

have found a Third Way. Schroeder in Germany, Prodi in Italy and Government

leaders from the Russian Federation to Brazil proclaimed as their own this new vision of

the last decade of the 20th

century.

Business leaders also captured this mood for change. For example, at the 1994

International Systems Thinking Conference in San Francisco attended by some 1200

government and business executives from around the world, Peter Senge, author of the

popular management text The Fifth Discipline the art and practice of the Learning

Organisation, received an ovation for this comment:

"The world must move from the individualistic trading economy(capitalism) and the economy of coercion (communism) to an economy of

cooperation. In such an economy, the individual does what he or she must

to keep the community going, while the community does what it can to

keep the individual going. In this economy, stewardship will be the new

model for leadership.

Religious leaders, also, had not forgotten their century old search for a Third

Way. Thus, the 7th World Assembly of the World Council of Churches, 1991, in its

final statements, included a call for the Churches to develop a Third Way of economics

between the centralist Marxist economy and the individualistic capitalist economy to

develop an economy based on the (Christian) Scripture.

In 1994, the 6th World Assembly of the World Conference on Religion and

Peace included in its final report a call to the religions of the world to work together to

find a new approach to economy, between the Marxist and capitalistic economies, an

economy of communion based on mutual love and respect for the dignity of the human

person .

In the midst of this mess of history, platitudes and polemics, the praxis of the

Focolare Movement provides a striking contrast with its Economy of Communion.

This is not an economic theory in search of supporters, but rather practitioners living an

ideal and creating an economic theory. It is not a localized phenomenon, as is evident

from Table 1. It is part of a global praxis a living Third Way.


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Economy of Communion In Freedom2

The genesis of the Economy of Communion In Freedom lies with the foundress of the

ecumenical and inter-religious based organisation, the Focolare Movement.

The Focolare Movement is a lay organisation (loosely, non-clerical in itsleadership) within the Catholic Church, formally approved in 1962 by Pope John XXIII.

It's internal membership comprises some 100,000 people who have extensive

formation in and made a deep commitment to its spirituality. A further 3.5 million live

its spirituality with varying degrees of commitment. The distribution of these among

the broad sub-groupings of the Focolare are presented in Table 4.

Table 4: Focolare membership 1999

Branch Core members Adherents

Members in Focolare houses 6,240 --

Youth (under 30) 60,500 1,192,077

New Humanity, New Families, New Parishes 41,294 2,254,966

Priests/bishops/religious 3,000 77,000

Focolare (as a whole) 108,034 3,524,043

Source: Focolare Centre, Rome, 1999, quoted in Gold, 2000

The Focolare is present in over 180 countries. Table 5 summarises the global

distribution. It would seem to be unique within any Christian Church in that its statutes,

approved by the Vatican, provide for adherents not only from within the Catholic

Church, but from other Christian Churches, from other Religions and from among

people of good will with no religious belief. It has, for example, a committed

following within the Muslim American Society and Japanese Buddhist Rissho-Kosai-

Kai.

Table 5 Geographical distribution of the Focolare Movement, 1999

Region Participants

Western Europe 1,063,417

Eastern Europe, Central Asia 369,792

Middle East and North Africa 190,449

Sub-Saharan Africa 337,625

Central/South America 1,067,421

North America 172,297

South Asia 412,742

Australia 19,234

Total 3,632,977

Source: Focolare Centre, Rome, 1999, quoted in Gold, 2000.

2 The material on the Focolare movement and Economy of Communion is drawn from diverse

sources, including: Araujo, 1997; Ferrucci, 2000a, 200b; Gallagher, 1997; Gold, 2000; Lubich, 1999,

2001; Pochet, 1985; Ressl, 1995, 1999; Wilkinson, 2000; Economia di Communione, Vols 1 to 13.Material from the Focolare Websites, detailed in the references, was used where corroborated by

published material. Specific references, generally, have only been given for quotes and tables.


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The spirituality of the Focolare is based on a profound belief in the unity of the

human family, regardless of differences of race, nationality or religious belief. This

springs from its radical adherence to the so-called New Commandment, Love one

another as I have loved you (Jn 13: 34); that is, love your neighbour to the point of

being prepared to give your life.

In an impromptu speech at the international centre of the Focolare in August

1984, Pope John-Paul II confirmed the Catholic Church's understanding of the

Movement's charism (Boselli, 1984):

Love is stronger than everything, and this is your faith. This is the source

of inspiration for all that is done under the name of the Focolare, of all that

you do in the world. ... In the history of the Church there have been many

radicalisms of love ... There is also your radicalism of love ... It is a

radicalism of love that labours to see love win always, whatever the

situation, whatever the difficulty ... This is the evangelical radicalism of

love which you try to bring into the life of men and women of today, into

every sector of society, into the whole world. You bear witness to Godwho is love with this radicalism of love, with this certainty that love must

always be stronger in every situation, before every difficulty."

As a dimension of this radical love, the Focolare emphasises the ethic that its adherents

should live a communion of goods, as a free and personal choice, in the manner

ascribed to first century Christians (Acts 2:44-45), so that none in their community are

in need.

The Focolare accepts the right to private property. At the same time it teaches

that, just as it would be outrageous for the parents of a family to eat fully whilst their

children starve, it is equally outrageous in our social family that there should be some

with plenty whilst others starve. Accordingly, since its origins in war ravaged Italy in1943, the Focolare has sought to inculcate a culture of giving amongst all its members

from the children to the eldest. The committed core (6,240 who live in the focolares)

live this totally - a kind of Christian communism - putting all wealth in common,

keeping only what is essential for healthy living and giving the rest for communal

distribution. Other internal members, with greater or lesser radicalism live this

communion of goods by giving of their surplus to those in need. (Pochet, 1985;

Gallagher, 1997; Gold, 2000)

Genesis of the Economy of Communion

When the foundress and president of the Focolare, Chiara Lubich, visited Brazil in1991, she faced the reality that the 200,000 Focolare members there included so many

poor that the traditional communion of goods, notwithstanding the heroic idealism of

members, was insufficient. Some remained homeless, others were unable to send their

children to school, or buy them clothes. The sick could not afford medical treatment.

This led to the idea of increasing the amount of money put into

communion by setting up business enterprises that would be entrusted to

competent people capable of making them work efficiently and profitably.

(Lubich, 2000)

As a practical response to the evident poverty, Lubich launched a worldwide initiative

focussing on building an Economy of Communion - a program aimed at establishingemployment projects, based on the spirituality of the Focolare in particular, and on


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Catholic social justice principles in general. In enterprises operating under this

framework, the profits (after just remuneration) would be distributed three ways:

A part of these profits would serve to bring ahead the business; a part to

help those in need, thus making it possible for them to live with a little

more dignity until they could find a job, or offering them a job in these verybusinesses. Finally, a part of the profits would be used to develop

structures for the formation of men and women who desire to base their

lives on the culture of giving, new men and women, because without

new people, it is not possible to build a new society. (Lubich, 2000)

This may sound utopian. However, within ten years the results are expressed in bricks

and mortar in the Araceli, Brazil, where Lubich first issued her challenge. A 50-hectare

industrial estate has been developed with the infrastructure required by modern

manufacturing or service industries. It is managed by a joint stock company, ESPRI,

which has more than 3,000 shareholders), many of whom are numbered among the

poor. By 1999, the industrial estate housed eight businesses run according to the

philosophy of the economy of communion, with a number of other ventures in theplanning phase. (Ferrucci, 2001a)

Diffusion of the Economy of Communion

The development of this utopian ideal is summarised in Table 6, spreading rapidly

from Brazil in 1991 to Focolare communities around the world. By the year 2000, over

750 firms were or were transformed according to the Economy of Communion

philosophy. In 1997, profits distributed from Economy of Communion businesses

contributed to helping more than 10,000 families in need (Ferrucci, 2001b) and to

assisting in the development of training and education structures in all continents. Data

on job creation is not available but, anecdotally, runs into thousands.

Table 6: Growth in Economy of Communion (EoC) businesses 1993-2000

YEAR Total EoC

Businesses

Latin

America

Western

Europe

Eastern

Europe

North &

Central

America

Asia &

Oceania

Africa

1990 0 0 0 0 0 0 0

1992 242 83 132 0 16 11 0

1993 328 123 139 22 21 22 1

1994 403 139 186 22 27 27 1

1995 548 144 295 35 38 28 8

1998 654 n/a n/a n/a n/a n/a n/a

1999 700 220 325 50 55 35 15

2000 768 n/a n/a n/a n/a n/a n/a

Sources: Ressl, 1995; Ferrucci, 2001a, 2001b; Economy of Communion web site: http://www.edc-online.org/

Based on analyses from the 1995, approximately 35% of the firms were

producing goods and 65% operating in the service sector. Among the latter 20% were

in the business consulting field, broadly defined, with 10% each operating in the areasof education, heath and engineering / architecture. Most were small to medium


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businesses with annual turnover less than 20 million dollars. At the upper end of the

scale was an Italian cooperative, originally employing three artisans, which had been

transformed in five years into a business employing 260 people. (Ressl, 1995)

Guiding Principles of the Economy of Communion

The economy of communion is based on entrepreneurs freely acting according to the

Focolare Movements communitarian principles. Entrepreneurs who want to participate

remain owners of their firms and keep the right to opt out of this new economy. They

freely put in common a share of their profit that, in conformity with the Focolare

Movement's spirit, is then used for the following three objectives.

One part of the profit is used for capital reinvestment. This serves to help this

social ideal penetrate the firm's activities and internal functioning. In addition, it aids

job creation, which the Economy of Communion sees as a fundamental solution to

social inequality.

The second part of the profit sharing is distributed to people who do not have themeans to meet their minimum needs (food, clothing, housing etc.) and who have no

possibility to raise the necessary funds. Everything that such a person receives is an

untied gift and corresponds to his or her true needs that are freely put in common by this

person. The aid aims to re-establish the material autonomy of the person in need. This

focus is not one of charity, but of mutuality based on the ethic that one does not have a

right to wealth whilst others starve.

This communication between the poor, who receive the one-third of the

Economy of Communion business, and the businesses themselves, must

grow. The poor must not become something abstract the poor are an

integral part of every Economy of Communion business because they arethe main beneficiaries. (We must seek to) create amongst these people and

ourselves an attitude of reciprocity, of true partnership. (Araujo, 1997)

The third part of the profit focuses on the long-term improvement of society, on the

elimination of the institutional roots of social injustice. The funds are mainly used for

the development of training centres and educational programs that introduce a wider

audience to this social ideal and give them the personal and technical skills to transform

their own lives in this way. They also assist in maintaining support relationships for

Economy of Communion businesses around the world.

The Economy of Communion, however, is not simply about the use of profits. It

demands a radical transformation in all business relationships, between the owners of

capital and employees, between managers and staff and between staff and clients. This

is evident from the Vision Statement, Annex A, prepared at a Congress of entrepreneurs

involved in the Economy of Communion in 1997.

Supporting structures the Focolare Movement

Each enterprise operating within the Economy of Communion does so freely,

independent of any control by the Focolare Movement. However, the spirituality of the

Focolare underpins its fundamental ideology. The Focolare structures promote the

ideal, provide the spiritual and ethical formation that underpins it, and provide

encouragement and moral support for the entrepreneurs and foster solidarity among the

businesses.


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A feature of the Focolare Movement itself is the decentralisation of

responsibility and initiative within its powerful unifying spirituality. It is organised into

some 70 zones covering over 180 nations. In a matrix type framework, there are also

20+ branches, organised at international and zonal levels, which focus on different

social or religious spheres.

The New Humanity Movement is a branch of the Focolare whose charter is to

foster its ethic especially within the various economic sectors (education, health, the

arts, etc). It is organised on an international level, with a full-time secretariat, and with

local secretariats in every zone. It runs conferences and education programs and

provides moral support for entrepreneurs (or aspiring entrepreneurs) who are involved

in the Economy of Communion. It has also established a number of specialist bureaux,

comprising domain experts from academia, government and the private sector. .

Developing a theoretical framework

The Economy of Communion is built from the lived experience of the Focolare.

However, a vibrant intellectual ferment has accompanied the growth in businesses, with

some 65 graduate, Masters and PhD theses (including at least two from the UK) written

since 1993 on diverse dimensions of the Economy of Communion, covering its

anthropology, sociology, economics, philosophy, psychology and theology. Many of

these theses and dissertations are published on the Internet (http://tesi.ecodicom/.com).

Systemic Factors Associated with Development and

Spread of the Economy of Communion

Drawing on the factors suggested by Dawkins, Heylighen and Pluta, and identified by

Gold, the following are seen to be the key systemic factors that underlie the successful

and rapid spread of the idea of the Economy of Communion. These factors are divided

between the Focolare base, which gave birth to and sustains the Economy of

Communion, and the Economy of Communion businesses themselves.

The Focolare Movement Base

The Focolare Movement provides a critical philosophical and organizational support

framework for the Economy of Communion businesses.

Philosophical / Ideological

A profound belief in the unity of the human family, regardless of differences of race,nationality or religious belief; and

Preparedness to give ones life for ones fellow human being, expressed in aculture of giving.

Praxis

59 years of living, at a local scale, a personal communion of goods;

59 years f activity in local, regional and international, social justice projects; and 59 years experience in experiential based formation and training.


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Moral Authority

A charismatic leader, Chiara Lubich, the foundress and president of the Focolare,who initiated and continues to give priority to the Economy of Communion;

Endorsement within the Catholic Church by Pope John-Paul II and by local Bishops,by leaders within other Christian Churches and other Religions;

Endorsement by academia in diverse cultures through the award of HonoraryDoctorates to Ms Lubich specifically for her work for the Economy of Communion;

and

Endorsement in the political sphere by parties of the left and the right in theEuropean Community and in Latin America.

Organisation Structure

A strongly connected (by personal relationships and communication), but highly

decentralised cellular structure, present in virtually every nation; A strongly coupled matrix of coordinating bodies based around the Branches and

the Zones, animated by a shared spirituality, personal relationships and

communication;

The New Humanity Movement, with a full-time international secretariat, and zonalsecretariats, promoting the Economy of Communion; formally represented at the

UN/ECOSOC as an NGO with special consultative status;

the Secretariat for the Economy of Communion Movement acting as a central co-ordination point for outreach and policy development; and

rapidly growing global network of academics, policy-makers and specialists formingan emerging school of thought on the economics of communion through internetforums, websites, joint research projects, conferences, and seminars.

Infrastructure

Education / formation framework, at international and national levels with apedagogy strongly based on experiential / praxis approach;

Global and national communications networks (for example, every month there is aglobal telephone conference call, linking all Zones, which includes an inspirational

meditation followed by, typically, 40 minutes of news of Focolare including

Economy of Communion activities around the world);

Publishing houses providing videos, books, journals and newsletters in manylanguages;

Comprehensive and professional Websites in diverse languages; and

Centres of formation and training in many nations.

Membership Coverage

A committed core membership of 100,000 150,000;

Reasonably regular contact, face-to-face or by the various communications media,with 4 to 5 million adherents or sympathizers;


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through close links with the Muslim American Society and the Japanese Rissho-Kosai-Kai (Buddhist) Movement, exposure of the Economy of Communion ideal to

a much wider audience estimated in excess of 8 million; and

A strong penetration of the Focolare ethic among young adults, coupled with the

idealism of the Economy of Communion, has tapped an enthusiastic youth responseevident in the profusion of academic research.

The Economy of Communion Companies

The entrepreneurs, employees and beneficiaries of the distribution of profits are linked,

not only through their involvement in the Focolare itself, but also through their own

experiences in giving life to this new social ethic. These experiences are widely shared

through ad hoc conferences, seminars, journals, newsletters and so forth. Significant

systemic factors supporting this, additional to the foregoing, include:

Diversity of totally independent businesses, allowing for experimentation in modesof management, organisation and activity;

Forums and diverse communications channels for sharing ideas betweenstakeholders in the diverse businesses;

Idealism, supported by explicit appropriation of capital to organisation development,promoting the development of a shared vision of the business amongst

entrepreneurs, management and staff;

Idealism, supported by explicit appropriation of capital for expansion and jobcreation, promoting entrepreneurial risk-taking to broaden horizons;

Ethic which promotes quality staff management and quality client service; and

Impetus to develop relationships and to cooperate with other businesses, includingcompetitors;

Relating these systemic factors to theoretical models

Dawkins-Lynch Memetics Model

Table 7 use the memetics model to examine the economy of communion meme

against the characteristics proposed by Dawkins and Lynch for successful propagation

of the meme, namely copying-fidelity, fecundity, longevity, cooperation promoted and

communication promoted.. The systemic factors underpinning the economy of

communion meme provide powerful support to each of the success criteria, so the rapid

propagation of the economy of communion meme is consistent with the memetics

model.


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Table 7: Dawkins-Lynch memetics model & the Economy of Communion

Systemic Predictors of Meme

Success

Economy of Communion Meme

Copying-fidelity Idea fidelity strongly promoted by:

o based on universalist ethic of love of neighbouro ethos of unity in diversity allowing room for manoeuvreo ideological basis in Focolare spiritualityo local, regional & global formation (training)o local, regional & global professional support networks

Fecundity Fecundity promoted by:

o charismatic leadership of Chiara Lubicho pre-existing local, regional & global networks based on close

personal interrelationships through the Focolare

o pre-existing local, regional & global communications networkso sense of urgency based on the physical needs of the poor.

Longevity Longevity promoted by:

o 50 years preparation based on living a communion of goods atpersonal, organisational, regional & global levels

o existence of 25 self-supporting mini-cities of the Focolare withexperience in a wide range of craft, artistic, technical and

professional businesses.

o recognition that success requires human intelligence and expertiseand the corresponding rejection of fundamentalist thinking that

God will make it successful

o existence of significant entrepreneurial, professional, academicand management expertise within the Focolare community

o development based on praxis, supported by professional expertiseand by a wide body of academic research from many disciplines

(management sciences, psychology, economics, accounting etc)

Cooperation promoted Cooperation fostered by:

o

the EoC meme emphasises cooperation based on the ideals ofmutual love and unity within diversity (Note that Lynch usesthe example of love your neighbour as a successful meme.

Communication promoted Communication promoted by:

o the EoC meme inherently promotes communication behaviours(see Guideline 7, Annex A)

o the Focolare spirituality emphasises both spiritual and physicaldimensions of communication as a central aspect of life (unity

and mutual love are not possible without communication)

However, a critical factor in the continued growth of the economy of

communion will be entrepreneurial and managerial competence in the market place.

The altruistic philosophy still depends on running successful businesses. Whilst thememetics model might explain, after the event, the successful spread of an idea, it has

little predictive value regarding the success of the technical underpinnings of that idea,

especially when applied to a business paradigm.

Knowledge Selection

Table 8 summarises the rapid development of the economy of communion in the

light of Heylighens criteria on the propagation of ideas. The characteristics of the ideas

underpinning the economy of communion meet every one of Heylighens criteria for

successful propagation. Whilst Heylingens model incorporates more organizational

and managerial dimensions, and hence would seem more relevant to the spread ofbusiness related ideas, it still does not give a strong predictive or decision support tool.


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Table 8: Heylighens criteria for knowledge diffusion success & the Economy of Communion

Selectors

Stages

Objective Subjective Inter-subjective Meme-centered

Assimilation Distinctiveness:

the EoC has beenexamined against

diverse referents

in business,

political and

academic arenas

and in diverse

disciplines.

Novelty: its

challenge to theprevailing market

model, the EoC

presents a novel

Simplicity: The

underlying

concept of the

EoC is straight-

forward - mutual

love

Coherence: the

EoC ideals

connect to & areconsistent with

underlying

religious & social

ideologies.

Authority:

originating inLubichs

charismatic

leadership, but

supported by

academic, political

and business

figures.

Publicity though the

extensive Focolare

networks

Formality: The

EoC has precise &un-ambiguous

formulation, whilst

allowing for

diversity of

expression.

Self-justification:

The EoC ideas arecoherent

extensions of the

universalist dictum

love your

neighbour as

yourself.

Retention Invariance: the

EoC ideal crosses

political, religious

& social beliefs(modalities), over

time and with

persons of diverse

cultures.

Cntrollability:

the EoC, of its

nature, is

responsive to

feedback.

Coherence: see

above.

Individual utility:

the EoC idea is

grounded in

altruism, which

may seem inconflict with

individual utility,

but nevertheless

is a basic social

survival

phenomenon.

Conformity: the

EoC is consistent

with and is

reinforced by allother spiritual &

physical facets of

the Focolare.

Collective utility:

the EoCs altruistic

ideal provides the

collective utility.

Self-

reinforcement:

EoC encourages

members to renewthemselves in its

ideals, fostering

renewed efforts in

the EoC.

Intolerance: EoC

highlights its clash

with socialist &

capitalist

philosophies.

Expression Expressivity: the

basic concepts can

be easily expressed

(even if

implementation is

difficult).

Proselytism:

Transmission Publicity: The EoC

is promoted through

networks of the

Focolare, academic

and political circles

and by the EoC

business networks.

Proselytism: see

avove.

Social Economics Systems Theory

Plutas work derives from fieldwork specifically oriented to the growth of communityorganisations, rather than the spread of ideas. To that extent, it has more practical


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relevance to the Economy of Communion phenomenon than the more theoretical work

of Dawkins, Lynch and Heylighen. Nevertheless, it is not inconsistent with those ideas.

From the previous discussion of the systemic factors associated with the spread and

development of the Economy of Communion, there is no doubt that it satisfies Plutas

success criteria. This is presented in Table 9.

Table 9: Plutas factors in the success of Grass-Roots movements & Economy of Communion

Preconditions Economic Sub-System Social Sub-System

Suitable environment: The

evident poverty among

Focolare adherent in Latin

America and Africa was a

problem crying out for a

solution. More generally,

the global protests against

globalisation evidence

wider social concern at thefailure of market

economics.

Charismatic leader: In

Chiara Lubich, the

Economy of Communion

has a very charismatic

leader who has developed

& propagated the altruistic

ideals under-pinning the

EoC for several

generations of people

worldwide over 60 years.

Structures to mobilize human and

non-human resources: The local,

regional & global structures of the

Focolare are ideally suited to

mobilising resources.

Institutional network adapted to

direct or coordinate the economic

and non-economic activities: The

various Branches of the Focolare,

especially the New Humanity &

New Youth Movements have well

adapted institutional networks at

local, regional & global levels.

Ideological underpinnings

continuously re-evaluated in the

light of changing circumstances:

The spirituality of Focolare has

endowed it with remarkable

ability to re-evaluate its focus,

from purely Roman Catholic, to

ecumenical, to inter-religious, toall persons of good will; from the

spiritual to the social; frompersonal charity to redeeming the

structures of society.

Intellectual, emotional and

moral process of formulating

ideology: The Focolare

spirituality is holistic, catering

for the spiritual & physical;

addressing the psychological,

ethical, inter-personal, health,

environmental, educational and

communications aspects of life.In the EoC this is reflected in

the Guidelines, training,

networking, and professional

and academic support.

Social process of building

networks of relationships:

Networks of relationships are

fundamental in the Focolare &

the EoC.

Development of institutions to

preserve and propagate the

ideology: These are welldeveloped at local, regional and

global levels, across theprofessional, spiritual and

academic dimensions.

Source: Adapted from Pluta (1988)

Ethnographic Analysis

Through applying Golds ethnographic analysis of the Economy of Communion it is

possible to draw some general principles on the wider ethical framework of the

Economy of Communion and how it relates to the worldview of the Focolare

Movement. A summary of these findings can be found in table 10 below.

Table 10. Golds ethnographic identification of key principles in the Focolare economic ethic

Work

People are co-creators with God and the creative capacity of people has to be advanced. Work is a source

of personal fulfillment and service, and plays an important function in building the community. It also

entails sacrifice, which can be united to the abandonment of Christ. Work represents the principle Will of

God.

Trade, finance and industry

Christians, indeed all people of good will, ought actively to seek to appropriate the means of production

so that these can be used to good ends, such as the redistribution of wealth to the poor. Debt is generallyavoided within the institutional structures of the Focolare Movement. It is discouraged for all members of

the movement. Abandonment to Gods will also means trusting his ability to intervene in the practical


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circumstances of life, also in having the material resources to carry out that will. Nevertheless, the value

of certain forms of low interest micro-finance are valued and alternative financing structures have been

promoted.

Wealth and possessions

In general there is a positive view towards wealth, with people expected to maintain a living standard andlevel of security appropriate to their function in society. Possessions, however, are generally put at the

disposal of the common good. Poverty has a positive and negative value. On the one hand, as the

involuntary deprivation of essential basic needs, it is regarded as an injustice that has to be addressed. At

the same time, it is seen as a virtue: an essential prerequisite to spiritual fulfillment. Material attachments

can form an obstacle to ones relationship with God and neighbour. The voluntary deprivation of surplus

resources is encouraged through the communion of goods. This encourages simple living, avoidance of

clutter. Trust in providence: God will accompany us in our journey, show his will through circumstances.

Relations with other economic actors

The market retains its basic function as the most efficient form of exchange in an open economy. This,however, is set within the wider framework of the market as a meeting place between two or more

ethical subjects. The social function of economic interaction comes to the fore. The normative aim of

every economic encounter is communion. Within the Focolare, the rationale of economic activity servesto build up the human community.

Economic change, technological development & the Environment

As stewards of Gods creation, protection of the environment is an essential part of economic activity on

a personal and corporate level.

Relation to those without economic resources

Those without economic resources are brothers and sisters. The redistribution of wealth ought to occur

from the grass roots upwards, as well as from the top down. Sharing is seen as a practical sign of love for

Christ and our neighbour. The practice of tithing is revived through the Economy of Communion. It is an

essential part of building Gods kingdom in the world: envisaged as a community of love. The practice of

a communion of goods, drawing inspiration from the first Christians, is a key part of building the mysticalbody.

The ethnographic approach demonstrates the close intertwining of religious/economic

ideas and practices within the Economy of Communion. Through this approach it is

possible to highlight some of the flashpoints with the dominant utilitarian/rationalistic

worldview and this powerful spiritual vision.

Two flashpoints merit a mention and further research. Firstly, there is a powerful

belief in providence within the Economy of Communion businesses. This belief, borne

out in specific choices and decisions, is antithetical to a rationalistic framework, but is

cited as one of the key systemic factors in the success of the project. Another relatedaspect are the attitudes to debt within the Economy of Communion. Throughout the

history of the Focolare, the general principle is that debt is to be avoided at all costs.

Within the realm of business such avoidance is practically impossible given the extent

to credit is a governing principle of capitalist economic life. Despite the strong link that

existed between the belief in providence, acceptance of Gods will and avoidance of

debt, many of the Economy of Communion businesses have to accept debt as a reality

of business life. Moreover, they have recognised the value of providing low cost

financing to those in need, through operations such as the credit union and micro-

financing. Such schemes can offer a unique way of helping people out of poverty and

promoting small business initiatives. A distinction, therefore, is made between

unsustainable debt that is used to finance a consumer lifestyle and debt that is puttingcapital at the service of the poor. Although the general principle of avoiding debt is


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adhered to, within the Economy of Communion there is a degree of flexibility in

adapting to current conditions. An ethnographic approach to the Economy of

Communion, therefore, facilitates a deeper understanding of the underlying factors

shaping the Economy of Communion.

Summary and Conclusions

The rapid spread of the praxis of the Economy of Communion prompted this study.

Why do some ideas, such as this, take off whilst other, arguably equally valid and

important, languish. Were there particular systemic factors that created the framework

for success. Drawing especially on Golds ethnographic analysis and the preconditions

that Pluta suggests must be met for any genuine grass root movement to emerge and

succeed, Figure 1 summarises the relationships between the Economy of Communion

businesses and the Focolare supporting structures that initiated and continue to nurture

them, and the relationships and among the businesses themselves.The praxis of the businesses in turn gives witness to the values of the Focolare

and challenges its adherents to emulate this altruistic love in their environments.

Figure 1: Systemic interrelationships supporting Economy of Communion businesses

The systemic factors identified are consistent with those suggested by Dawkins-

Lynch and Heylighen in their respective models as preconditions for the rapid spread of

new ideas.

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ANNEX A

Guidelines for Economy of Communion Businesses3

1. Economy and Work.

The business is managed well so that profits will grow and be distributed to persons in

need beginning with those involved in the Culture of Giving for whom the initiative

exists, to help spread this Culture of Giving, and for expanding the enterprise. The

human person, not capital, is at the center of the business. For the business leaders, the

primary reward is the satisfaction gained from transforming the business into a close-

knit community. They create new jobs that sustain the members and their families

while contributing to people in need and society as a whole. They adopt programs to

aid employees in times of need. The company attempts to make the best use of eachemployees talents and to create a climate conducive to personal creativity, risk-taking,

and fulfillment. All members of the organization become stakeholders and work

together to define and realize the goals of the enterprise. The business leaders make

investment decisions prudently considering all the typical business criteria and also

inspired by a deep personal desire to help persons in need and to create jobs.

2. The relationship with Customers, Suppliers, the Public and Others

External to the Company.

The enterprise works together with suppliers to provide useful and quality products andservices at fair prices. The members of the enterprise work to establish and strengthen

good and sincere relations with customers, suppliers, and the community. They engage

in fair play with competitors and maintain mutual respect when negotiating with

suppliers and customers.

3. Ethics.

The enterprise complies with the law and has ethical dealings with various institutions

such as tax-authorities, regulatory agencies, labor unions, etc. The work of the

enterprise provides a means for the inner growth of its members.

4. Health and the Value of Life.

Attention is given to the health and well being of every member of the business making

provisions for people with special needs. Excessive hours and days of work are avoided

so people will not become overly strained; adequate vacation is provided. The business

produces safe and environmentally friendly products and services. Throughout the life-

cycle of the product or service, the enterprise promotes conservation of energy and

resources. Working conditions suitable to the type of business are provided, such as,

adequate ventilation, lighting, acceptable noise levels. They follow appropriate safety

3 International Bureau of Economy and Work of New Humanity, 21 March 1997


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practices and respect the capabilities of every worker. The work environment is joyful

and friendly; mutual respect, trust, and consideration prevail.

5. Harmony in the Working Environment.

The enterprise applies management systems and organizational structures that foster

teamwork and personal development. Members keep the surroundings of the business

as clean and pleasant as possible, so that everyone (employers, employees, suppliers,

and customers) feels "at home" and may embrace and spread the same style.

6. Training and Education.

Recognizing that the human person is at the center of the enterprise, the business leaders

create opportunities for continuous learning and updating to enable the individual to

achieve personal and corporate objectives.

7. Communications.

The enterprise creates a climate which fosters open and honest communications with

opportunities for the exchange of thoughts and ideas between employees and managers.

It employs modern means of communication and information technology. Businesses

adhering to these principles remain linked at a local and international level to celebrate

successes and to learn from failures.

The Management

The business leaders create a vision, objectives, and plans for the enterprise together

with all members and carry out their plans using modern, people oriented management

techniques. Within the enterprise, the members maintain an atmosphere of mutual

respect, trust, and support for each other. They freely share their talents, ideas, and

know-how for the professional growth of their colleagues and the progress of the

business. They meet regularly to review the quality of the relationships among them.

The business leaders and members of the enterprise resolve difficult business situations

together. The process of resolving these difficulties often has positive effects on the

members of the enterprise leading to greater creativity, productivity, innovation, and

maturity.

Biography

Keith Linardis Senior Lecturer at the University of New South Wales and Director of

the UNSW Centre for Business Dynamics and Knowledge Management. Before joining

academia he spent 8 years as Chief Finance Officer in the Australian Federal

Department of Finance.

Dr Lorna Goldis a Joseph Rowntree Centennial Fellow in the Department of Politics at

the University of York. Her research interests include sustainable development and

ethical economics.

Documents

Linard_2002-IfORS_Economy of Communion Systemic Factors in an Emerging Culture