Noam Chomsky: Trump’s First 100 Days Are Undermining Our Prospects for Survival

• by: C.J. Polychroniou

Donald Trump
Photo: wikipedia.org

The first 100 days are considered to be a benchmark for presidential performance. This is part of the legacy of FDR, who managed to reshape the US government’s role in the economy within the first 100 days of his administration. However, the fact of the matter is that usually, a first-time president doesn’t have the slightest inkling of what governing from the Oval Office is all about. There’s no better proof of that than the early records of the most recent US presidents, from Nixon to Obama. Nonetheless, no recent US president has demonstrated such an overwhelming ignorance about governing as the current occupant of the White House.

But is Trump’s apparent inability to govern and conduct himself in a remotely conventional manner an innate character flaw or part of a well-conceived strategy aimed at a society that loves reality TV? Is Trump’s fondness for Putin simply an “infatuation” with a strongman and admiration for autocratic rule, or something of a more political and strategic nature? And what does Trump mean when he says “jobs?” In this exclusive Truthout interview, world-revered public intellectual Noam Chomsky shares for the first time his views about the first 100 days of the Trump administration.

C. J. Polychroniou: The first 100 days of Donald Trump in the White House are characterized by complete disrespect for the truth and the freedom of the press and, overall, a style of political leadership that is not merely authoritarian but also smacks of fascism. In your view, is all this part of a preconceived strategy or simply a reflection of the whims of a person with a very fragile ego?

Noam Chomsky: I don’t pretend to have any special insight into the mind of this strange person, though the people around him have been fairly coherent, in particular Steve Bannon, who seems to be the shadowed figure behind the throne.

What is happening before our eyes appears to be a two-pronged operation, I presume planned.

Bannon/Trump (and the pathetic Sean Spicer, who has to defend the latest shenanigans in public) have the task of dominating TV and headlines with one wild performance after another, the assumption apparently being that his fabrications will quickly be forgotten as the next episode displaces them, and the base will be satisfied for a time, believing that their champion is standing up for them. So, who remembers the millions of undocumented immigrants who “voted for Clinton,” or the charge that that really bad guy Obama (“sad!”) literally wiretapped poor Trump — a claim now downgraded to irrelevance, but not withdrawn — and so on? Look how well the birther tales played for many years, ending hilariously with Trump blaming Clinton for initiating the farce.

Meanwhile, the real work is going on more quietly, spearheaded by Paul Ryan, a different and more malicious kind of posturer, who represents the most brutal fringe of the Republican establishment and somehow manages to present himself as a man of ideas, maybe because — as Paul Krugman argues — he rolls up his sleeves and uses PowerPoint. The ideas are quite familiar. They are the standard fare of the component of the Republican establishment dedicated with unusual ferocity to enriching the rich and powerful — bankers, CEOs, and other types who matter — while kicking in the face the vulnerable, the poor and Trump’s rural and working-class constituency. All of this abetted by the ultra-right billionaire cabinet and other appointees, selected very carefully to destroy whatever within their domains might be helpful to mere humans, but not to the chosen few of extreme wealth and power.

The consistency is impressive, if not breathtaking. Read more

Socrates Mbamalu ~ How Can African Languages Be Protected?

An endangered language is defined as a language that is at a risk of falling out of use as its speakers die out or shift to another language. Many African speakers have shifted to other languages, mostly foreign languages and many African indigenous languages are on the brink of being endangered, nearing extinction. How African governments save these endangered African indigenous languages?

In a continent of 55 countries and over 2,000 languages, it is shocking that the official languages predominantly used are foreign languages. It is even worse that the medium of instruction in learning institutions are foreign languages. The marginalization of indigenous languages leaves many of the African languages without a role to play.

For a language to survive, it must have a defined and clear role that it plays in the society. It could be used as the language of the immediate community to communicate, which could as well be the mother tongue. It could be used as the language of wider communication, (a language used by people as a medium of communication across language or cultural barriers), which is the case for example with lingua franca. It could be used as the language of religion, for example Arabic in the Koran.

With the lack of a clearly defined role, a language tends to get less used. When a language has fewer speakers, the language eventually dies (language death). Due to language shift, when speakers shift from using one language to another, either due to economic gains or other reasons, the language becomes endangered, and if not protected, it will eventually die.

Read more: https://thisisafrica.me/can-african-languages-protected/

Read also: Ngugi wa Thiong’o calls for preservation and inclusion of African languages in learning institutions

Prophecies And Protests ~ Ubuntu In Glocal Management ~ Contents

• by: Henk van den Heuvel, Mzamo Mangaliso & Lisa van de Bunt (Eds.)

Savusa Series ~ Rozenberg Publishers ~ 2007 ~ ISBN 978 90 5170 949 0

Henk van den Heuvel – Introduction. Prophecies and Protests ~ Signifiers of Afrocentric Management Discourse
1. Lovemore Mbigi – A Vision of African Management and African Leadership: A Southern African Perspective
2. Luchien Karsten – Manufacturing Management Concepts: The Ubuntu Case
3. Heinz Kimmerle – Ubuntu and Communalism in African Philosophy and Art
4. David Weir – The Scope for Arab and Islamic Influences on an Emerging ‘Afrocentric Management’
5. Mzamo P. Mangaliso & Nomazengele A. Mangaliso – Unleashing the Synergistic Effects of Ubuntu: Observations from South Africa
6. Peter E. Franks – Managing in a Rural Context: Notes from the Frontier
7. Jan Boessenkool & Henk J. van Rinsum – Eurocentric versus Afrocentric Approaches: Management Thinking Beyond Dichotomies?
8. Mzamo Mangaliso & Lisa van de Bunt – Contextualising Ubuntu in the Glocal Management Discourse

Introduction. Prophecies and Protests ~ Signifiers Of Afrocentric Management Discourse

• by: Henk van den Heuvel

Since the early 1990s, dominant management discourse in South Africa has been contested by a locally emergent perspective that has come to be known as ‘African management’. It is doubtless still a rather marginal perspective, but one could argue it is a rather influential one. Over the years, African management has received quite some media attention.[i] Presently, a number of South African firms strongly sympathise with Afrocentric approaches, and actually make efforts to implement their principles. Eskom Holdings Limited is a case in point, which is contributing about 50 per cent of the total energy production in Africa with its approximately 32,000 employees, operating in 30 countries on the African continent. This ‘public enterprise’ that happens to be ‘Africa’s largest electricity utility’, has been undertaking bold initiatives to institutionalise its ‘African Business Leadership’ vision, illustrating a contemporary appropriation of ‘African management’ philosophy. Another example may be First National Bank (FNB).[ii] For several years, Mike Boon of Vulindlela Network has been actively involved in an organisational transformation initiative to change FNB’s organisational culture. Boon, who is the author of The African Way: The power of interactive leadership, is considered a renowned author on ‘African management’ issues (Boon 1996). Peet van der Walt, chief executive of FNB Delivery – also the man who approached Boon for this grand operation – stated that the initiative has met with overwhelming success (Sunday Times 28 April 2002). Eskom and FNB are two of the better-known illustrations, but several other organisations could be mentioned that are drawn towards to Afrocentric perspectives. Of course, we should not forget about the past experiences of Cashbuild, a wholesale company in building materials that was extensively described by Albert Koopman:
… we took up the challenge to change – really change – our business so that our people would see a different reality. And that would change their perception. […] We knew that our workforce was alienated from our system (they never understood it in the first place and never reaped the benefits from it either) and that we had to do a mighty good job to bring them into our business as ‘co-owners’. How else could they start believing in our business other than by reaping direct benefits from it? (Koopman; Nasser et al. 1987)

Overall, however, the dominant management and leadership style in South Africa is still mostly described as ‘western’. Usually, South African management is not only typified as ‘western’, but also as ‘North European’, ‘Eurocentric’, ‘British’, and ‘Anglo-Saxon’, or even as ‘American’.[iii] These terms are rarely well-defined, or differences clearly explained. There seems to be a consensus however, that British influence was amongst the strongest, and was assumed to have lasting effects. Textbooks and handbooks that are used in universities and business schools in South Africa are primarily written either by American or European authors, or else by local authors who write in a similar ‘mainstream’ tradition. An Afrocentric perspective could be a response to the felt need for ‘a contextualised approach’ to management and organisation in South Africa; at least that is how the issue was approached initially.

There is a body of literature on ‘African management’ (e.g. Boon 1996; Lessem and Nussbaum 1996; Mbigi 2006; 1997) and on management and organisation on the African continent (e.g. Blunt and Jones 1992; Jackson 2004; Kennedy 1988; Wohlgemuth, Carlsson et al. 1998). However, no book has yet brought together advocates of Afrocentric management approaches, practitioners, and academics, to analyse and contemplate on this fascinating and rapidly changing subject in a joint effort. Our focus is on the ‘African management’ discourse as a South African phenomenon, more precisely as an Africanist vision (or visions) on management and organisation. Read more

Prophecies And Protests ~ A Vision Of African Management And African Leadership: A Southern African Perspective

• by: Lovemore Mbigi

The purpose of this chapter is to explore the philosophical and cultural dimensions of African management and African leadership. The specific intention is to provide a vision of what African management has come to mean in my own life, as a person, raised in the Zezuru tribe (in Zimbabwe), schooled in Zimbabwe and, having built a career in Southern Africa, as a writer and practitioner/consultant who has applied African principles to management. Rather than purporting to be a descriptive study surveying the field of African management, this chapter takes a more phenomenological approach and is offered as an example of how African management has been applied and promoted during the past 15 years of my career. My hope is that it is seen as an attempt to give readers a deeper understanding of the cultural world which has influenced my life and work, and that readers, both African and non-African, will be inspired to envisage what African management could be. In my own view, African management principles, as I have learned to apply them, have the capacity to mobilise collective business transformations in a unique and effective way. The chapter attempts to illustrate some of the reasons for the effectiveness I have witnessed in the application of African management strategies. Rather than purporting to provide empirical research for these methods, these are descriptions and personal accounts of what they are and why they work.

African management
African management has origins similar to modern management, in that its roots lie in African oral history and indigenous African religion. In 1993, People Dynamics, a South African personnel management magazine, published two essays, in which I articulated the African philosophy of ubuntu as a basis of effective human resources.[i] In the same year, Ronnie Lessem, Peter Christie and myself co-authored one of the earliest texts on African Management in South Africa (Christie, Lessem and Mbigi 1994). The book included an article on the application and adaptation of indigenous African religious concepts and practices to organisational transformation at Eastern Highlands Tea Estates in Zimbabwe. In fact it was due to my positive experiences as CEO of this company, which inspired me to abandon my career as a business director and devote my life to the articulation of African and cultural values and philosophy in management.

At Eastern Highlands I had successfully applied a variety of African cultural and religious practices and concepts to the organisational challenge of transformation management. These included: the adaptation of traditional rituals and ceremonies used in African religion; encouraging group singing and dancing to build morale, enhance production processes and engage large groups in collective strategy formulation, and the use of myths and story telling to build leadership and organisational cohesion. With contributions from other writers at the time, such as Reuel Khoza, Peter Christie and Ronnie Lessem, African management as a field of study and practice began to flourish as a discipline in South Africa, from the early 1990s. The African philosophy of ubuntu and its emphasis on interdependence and consensus provided its foundation.

Compared with western management theory and practice, African management is characterised by flatter structures which stress inclusion, interdependence, democracy and broad stakeholder participation. Rather than formal, uniform policies, African managers call for an emphasis on flexibility in relation to policies, which can be easily initiated, changed and transformed through a broad-based collective, mass-scale consensus and participation of many stakeholders. Instead of the tendency towards impersonal relationships in western management theory[ii] within an organisational context, African culture calls for highly personalised relationships. In African organisations, harnessing spiritual and social capital is an important management challenge. While there is hierarchy in African organisations, respect for hierarchy is emphasised in ceremonies. What drives organisations, more than official roles within a hierarchy, is the informal power that derives from natural social clusters, and consultation and negotiation depend largely on who owns the issue. Representation of all stakeholders and inclusion of all groups are given emphasis, so that African management is more about allowing multiple leadership roles and greater flexibility. Finally African management tends to prefer a web of interdependence of roles, relationships and competencies and is less concerned with structure and function than western management. Read more

Prophecies And Protests ~ Manufacturing Management Concepts: The Ubuntu Case

• by: Luchien Karsten

We are not born simply for ourselves, for our country and friends are both able to claim a share in us. People are born for the sake of other people in order that they can mutually benefit one another. We ought therefore to follow Nature’s lead and place the communes utilitates at the heart of our concerns (Cicero, De Officiis I, VII: 22).

Introduction[i]
During the last decade ubuntu has been introduced as a new management concept in the South African popular management literature (Lascaris and Lipkin 1993; Mbigi and Maree 1995). ‘Even South Africa has made a contribution with the rise of something called ‘ubuntu management’, which tries to blend ideas with Africa traditions as tribal loyality’ (Micklethwait and Woodridge 1996: 57). Mangaliso (2001: 23) stresses that with the dismantling of apartheid in the 1990s, South Africa embarked on a course toward the stablishment of a democratic non-racial, non-sexist system of government.

‘With democratic processes now firmly in place, the spotlight has shifted to economic revitalization’. To support this revitalization, ubuntu became introduced as a new concept to improve the coordination of personnel in organisations. Mangaliso defines ubuntu as humaneness, ‘a pervasive spirit of caring and community, harmony and hospitality, respect and responsiveness that individuals and groups display for one another’. In that sense ubuntu demonstrates family resemblances with Cicero’s communes utilitates. By using the Hampden-Turner and Trompenaars model of the seven cultures of capitalism, Mangaliso reviews the competitive advantages of ubuntu.

One of the themes within the model focuses on language and communication. Mangaliso (2001: 26) points to the fact that
… traditional management training places greater emphasis on the efficiency of information transfer. Ideas must be translated quickly and accurately into words, the medium of the exchange must be appropriate, and the receiver must accurately understand the message. In the ubuntu context, however, the social effect on conversation is emphasized, with primacy given to establishing and reinforcing relationships. Unity and understanding among effected group members is valued above efficiency and accuracy of language.

To that end – Mangaliso notices – it is encouraging to see that after 1994 some white South African managers have begun to learn indigenous languages to better understand patterns of interactions and deal with personnel appropriately.

With this mastering of language(s) Mangaliso stresses an intriguing point, which requires further exploration. He creates a contrast between traditional management approaches (like Taylorism and Fordism) and ubuntu. Whereas the former only focus on formal language as a means to transfer information in an efficient way, the latter is based on conversation. This contrast reflects an interesting debate, which actually takes place in the management literature. There is the modernist perspective that conceives management knowledge as a predefined, reified object adopted by organisations. At the other hand there is an increasingly popular perspective conceiving management knowledge as constructed via processes of diffusion like conversation (Lervik and Lunnan 2004). In this respect it can be noticed that over the last decade there has been a significant increase in the study of language in organisations (Grant et al. 1998; Holman and Thorpe 2003; Moldoveanu 2002). The research being conducted in this area is meant to be potentially useful to managers. In that context the initiative of those white South African managers to learn other languages can be positioned as a way to become better experts while designing an approach which strengthens their capability to calculate rational solutions to problems by improved manipulation. This kind of approach is, however, still managerialist in the sense that it embraces the traditional view that managers get things done through the actions of others. A lot of management concepts that have been developed over the last fifty years indeed reinforce managerial interests instead of being focused on broader managerial practices. Read more