Pluralism - Ismaili Muslim Interpretation

[mahebubchatur]

Global Centre for Pluralism

The report for 2023 and the corporate plan for 2024.

Present Vision & Mission

“At the Global Centre for Pluralism, we believe that societies thrive when differences are valued.

“Our mission is to influence perspectives, inform policies and inspire pathways to advance pluralism”

“In an ever-shrinking, ever more diverse world, a genuine sense of pluralism is the indispensable foundation for human peace and progress. Genuine pluralism understands that diversity does not weaken a society, it strengthens it.” - HIS HIGHNESS THE AGA KHAN as quoted by PRINCESS ZAHRA AGA KHAN at the 2023 Global Pluralism Award Ceremony

Education for a new generation of pluralist leaders

Leadership rooted in mutual recognition and belonging is urgently needed in this moment. Recognizing the particular potential for positive social change by young leaders, our Educating for Pluralism program is increasingly focused on supporting this new generation of pluralist leaders.

Our educational programming furthers pluralism by leading and supporting learning about pluralism, learning competencies for pluralism, and learning through pluralism as lived experience in schools and other education spaces.

In 2023, we extended and updated our pluralism education tools and resources, while offering pluralism training and workshops to practitioners from an expanded range of global contexts.

Specifically, we:

* delivered training to 70 civil society and gender practitioners at a global Aga Khan Foundation workshop in Mombasa, Kenya where we tested approaches for exploring the concept of pluralism and engaged in discussions on the challenges facing teams working to advance pluralism;
* delivered a workshop at EuroClio's 2023 conference in Vilnius, where we engaged participants from various contexts, including countries where the threat of violence and armed conflict are recent or current realities;
* developed our materials on anti-racism for professional development including testing enhanced anti-racism materials with Francophone educators from across Canada through a Harmony Movement event on countering racism in schools;
* collaborated with English and French school boards across Ontario to test and refine the use of principles of mutual recognition and belonging in human resources policy and practices; and
* developed a pluralism module for a new UNESCO training program for young leaders in formal and non-formal community-based learning spaces. First offered in Nigeria in November, the course will soon be available in-person and online internationally.

Full report for 2023
Link
https://ci3.googleusercontent.com/meips ... s0-d-e1-ft

Corporate plan for 2024

In 2024, we will continue to shape a new program of work in Indigenous perspectives on pluralism, while taking stock of the Global Pluralism Award, which has just completed its fourth programming cycle.

We will reflect on lessons from the Global Pluralism Monitor, now applied in 20 countries, to see how the evidence and research framework can reinforce pluralist action.

Given the global relevance of the Centre's work at a time of increasing polarization and division, it is essential to draw lessons from our experience and continue to adapt and respond to emerging realities. This will allow us to sharpen Centre programming and share insights to enhance the efforts of educators, civil society organizations, peace practitioners and other partners in pluralism

Link to plan
https://www.pluralism.ca/wp-content/upl ... igital.pdf

[kmaherali]

Global Centre for Pluralism

There is a related thread: Aga Khan's Global Centre for Pluralism at: viewtopic.php?t=7612

[mahebubchatur]

Further letter to the Leadership and communities
Under our Ismaili constitution, & Farmans -directions from H H The AgaKhan, Leaders must embrace and endure pluralism, accountability, answerability, transparency and best practices

Local Jamat & communities should be included and provided with copies of reports and enabled and empowered to build their capacity, and to become masters of their own budget programs and development as Hazar Imam has repeatedly directed

For the past 30 years, this has not been the case. Annual budget reports, strategies, and assessments of Jamats resources and programs are not being shared with the community.

On attached X post below, I am requesting copies of the assessments for the five-year program funded with $20 million by the US government, along with additional substantial funds by AKF who gets donations from the community and taxpayers in may countries for in this case projects in 16 districts in Tajikistan.

The stated Goals include advancing pluralism and local capacity for marginalized communities.

So, why are Copies of the community’s end of year and term reports of, collections, donations objectives budgets strategies and or of each of the programs are not provided to the Jamat locally and nationally ?

Some Reasons for Withholding Reports by Leaders

Lack of Transparency: Authorities might deliberately withhold information to avoid scrutiny and accountability
Corruption: There could be misuse of funds or resources that authorities do not want to disclose

Bureaucratic Inefficiency: Sometimes, reports are not shared due to administrative delays or inefficiencies

Fear of Criticism: Authorities might fear backlash or criticism from the community if the reports reveal poor performance or unmet objectives

Confidentiality Concerns: There might be concerns about sensitive information being misused which is usually an excuse not to

Some Key Dangers and Damages to Jamat & Communities:

Erosion of Trust: Lack of transparency can lead to mistrust between the community and authorities2.

Reduced Accountability: Without access to reports, communities cannot hold authorities accountable for their actions and decisions1.

Inequitable Resource Allocation:Communities might not be aware of how resources are being allocated, leading to potential inequities1.

Hindered Development: Without access to information, communities cannot effectively participate in or contribute to development programs3.

Increased Corruption: Lack of oversight can lead to increased opportunities for corruption and misuse of funds

Impact on Jamat & Community Well-being & quality of life

Social Discontent: Communities may feel marginalized and excluded from decision-making processes, leading to social unrest

Economic Disparities: Inefficient use of funds and resources can exacerbate economic disparities within the community

Poor Service Delivery: Without proper oversight, the quality of public services may decline, affecting health, education, and other essential services

Addressing these issues requires Leaders to walk the talk of their commitment to transparency, accountability, and community inclusion pluralism & engagement to ensure that development programs are effective and equitable for the collective benefit of the Community

My further Post and
request to AKF LIF DJI Pluralism Centre etc

https://x.com/chaturmahebub/status/1822 ... 73687?s=46

Ismaili Constitution link viewtopic.php?p=65814&sid=12ba9be090e5e ... 19a#p65814

[mahebubchatur]

Regarding Courses and Teaching of Pluralism

Further Feedback and Requests to AKF, Global Centre for Pluralism, IIS, DJI, ITREB, and LIF
Dear All,

I searched the Aga Khan Foundation Learning Hub for courses on pluralism, a vital prerequisite.
The following six came up in the search:

1. Media for Pluralism Toolkit
2. Advancing Pluralism Together
3. Priority Actions for Advancing Pluralism within Civil Society and Media Programs
4. Advancing Pluralism Together: A CSM-STAND Strategy for Integrating Pluralism into Projects
5. Pluralism and Education Preschool to University
6. Education & Pluralism

These are not courses designed to teach or learn pluralism, but rather provide information about pluralism and include varying definitions of the term.

Below is a summary of each of the six, with links and an overview, including how pluralism has been defined.
Are there other “courses” on pluralism? Additionally, I would like to know from AKF, IIS, LIF, and the Global Centre for Pluralism if there are any impact or the pluralism monitor used for assessment and reports of pluralism in any Ismaili communities, and/or any of their entities, particularly schools, BUI, and universities. If so, please share them.

If pluralism has been embraced by the leaders in control, they would welcome feedback and be eager to respond and share.

However, so far, there have been many pending requests for over five years. Therefore, it appears that pluralism has not been embraced, raising the question of whether it has, in effect, been rejected by them despite it being a vital prerequisite directed by Aga Khan - Hazar Imam.

Below are the six postings in the AkF Learning hub with a summary of each, & the links

1 Media for Pluralism Toolkit

Sustainable Independent Media Activity (SIMA) partners the Aga Khan Foundation (AKF) and the Global Centre for Pluralism (the Centre) have developed this toolkit to support media actors in South Sudan.

The purpose of this toolkit is to provide media actors with a set of analytical concepts, practical tools, and frameworks to support their role in promoting a more inclusive and peaceful society.

By applying pluralism concepts and tools to their work, journalists can promote respect for diversity by facilitating dialogue and understanding and by contributing to social cohesion in fragile and post-conflict contexts, such as South Sudan.

This toolkit aims to empower media practitioners in their important role in supporting peacebuilding.

What is Pluralism?

Pluralism is a systemic approach to embracing and celebrating diversity. What distinguishes pluralism from other similar concepts, such as social cohesion, inclusion and multiculturalism

Pluralism takes us beyond measures to “include" or "tolerate" previously excluded groups into existing systems and structures. In-stead, pluralism focuses on engagement with group differences in a systemic approach that can be transformative, giving members of a society a road map to collectively design and redesign systems over time to challenge intolerance,

When everyone feels that they belong as equal and legitimate members of a society. Pluralism refers to the decisions and actions taken by institutions and individuals to respond positively to differences, to see diversity as the basis for more just, peaceful and equitable societies.

When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced.

Pluralism focuses on engagement with group differences in a systemic approach that can be transformative, giving members of a society a road map to collectively design and redesign systems over time to challenge intolerance, When everyone feels that they belong as equal and legitimate members of a society. It refers to the decisions and actions taken by institutions and individuals to respond positively to differences, to see diversity as the basis for more just, peaceful and equitable societies.

When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced.
counter power imbalances and advance values and behaviours of respect and belonging.
For example, multiculturalism specifically refers to policies that celebrate diversity in cultural practices, such as music, literature, customs, languages and beliefs.

Pluralism considers the treatment of diversity in all walks of life, including legal, political, economic, social and cultural-and even in physical/ geographic spaces.

https://akflearninghub.org/document/med ... m-toolkit/?


2 Advancing Pluralism Together


This short instructional video provides an overview of what pluralism is and why it matters in development programmes. By watching this video, learners will be able to:
* Define pluralism
* Describe the value of assessing the state of pluralism
* Describe several ways that pluralism actions can be intentionally integrated into project design, implementation, monitoring, evaluation and learning
This video is also available in Arabic, French, Portuguese and Spanish.


https://akflearninghub.org/instructiona ... -together/?

3 Priority Actions for Advancing Pluralism within Civil Society and Media Programs 

Applying a pluralism lens to civil society and media programming enables program implementors and other stakeholders to identify a broader range of initiatives to address sources of exclusion and opportunities for inclusion.

This short document outlines five priority actions civil society and media programs can take to intentionally advance pluralism through program design and implementation.

Advancing pluralistic societies requires a dual focus on institutions (hardware) and societal mindsets and behaviors (software), and the complex interactions between them. Pluralism results when norms of inclusion (software) inform institutional choices
(hardware) about how to treat diversity and disrupt
power disparities so that political, economic and social powers are inclusive and equitable across diverse groups.

Building pluralist societies requires laws and systems of governance and changes in public attitudes and behaviors that foster inclusion and equity. Both hardware and software are equally important; howev-er, an intervention should be based on the societal context and a nuanced understanding of existing barriers and potential levers to advance pluralism.

https://akflearninghub.org/document/pri ... -programs/?

4 Advancing Pluralism Together: A CSM-STAND Strategy for Integrating Pluralism into Projects

The Civil Society and Media – Strengthened Together and Advancing in New Directions strategy for advancing pluralism offers a framework to support the integration of pluralism into projects.
This strategy achieves the following:
• Promotes a framework for understanding the interconnections between laws, policies, and governance and perceptions, attitude and behaviors that promote or impede pluralism.
• Connects theoretical conceptions of pluralism to practical guidance on how to integrate a pluralism lens and related outcomes to strengthen development projects.
• Defines key components of assessments to determine the current state of pluralism in communities, countries, and societies.
• Outlines examples of project objectives, activities, and tools that can support the promotion of pluralism.

What is Pluralism?

Pluralism is an ethic of respect for diversity, where the dignity of every person is recognized and everyone feels that they belong as equal and legitimate members of society. It refers to the decisions and actions taken to respond positively to dif-ferences, to see diversity as the basis for more just, peaceful and equitable societ-ies. When diverse voices are represented accurately and when prejudice and ignorance are challenged, intergroup trust is strengthened and, over time, more stable and resilient societies are advanced. For further discussion of terminology and the relationship of pluralism to various con-cepts, see ANNEX I.
Pluralism

“All societies are diverse-ethnically, linguistically and in a wide range of other ways. While diversity is, therefore, a demographic fact, pluralism refers to the actions and decisions taken to build on diversity as the basis for a successful society. Grounded in an ethic of respect for diversity, pluralism is a positive response to diversity that recognizes the dignity of every person and ensures that everyone feels that they belong as equal and legitimate members of society.”

Pluralism demands engagement with difference in a more transformative way, giving actors agency to collectively design and redesign
systems over time to challenge intolerance, counter power imbalances and advance democratic values and behaviors. Democracies are inherently more pluralistic, yet we should not dismiss the possibilities of pluralism entry points within non-democactic states.

A pluralism lens uncovers the dynamics of systemic exclusion, the issues leading to exclusion, the ways in which policies and practices impact different groups, and power disparities and their present and potential future impacts. Pluralism creates space for positive social change and the advancement of development priorities based on self-determination. It builds social trust, supports protected civic space and promotes healthy and accurate information ecosystems.

https://akflearninghub.org/document/adv ... -projects/?

5 Pluralism and Education Preschool to University


This short video describes the Aga Khan Development Network’s work in Early Childhood Development, supporting some of the most remote and marginalised communities for more than 100 years.
This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives License. To view a copy of this license, go here.

https://akflearninghub.org/instructiona ... niversity/?

6 Education & Pluralism

What is pluralism and what is the role of education in promoting pluralism in society?

How is the Aga Khan Foundation promoting pluralism through its work?

What are some examples of AKF’s models to promote pluralism and what are the key lessons learnt from this experience?

How can we all foster pluralism and empower others to do so too – young people, educators, civil society actors and policy makers?

In this webinar, AKF education specialists Nafisa Shekhova, Alexandra Marques, Sughra Choudhry Khan and Rupert Corbishley, explore these important questions.

My feedback on this webinar

I refer to the webinar (link below) on pluralism, which provided an overview of the Aga Khan Foundation’s (AKF) activities in Kenya and Portugal. Unfortunately, there was no question and answer session.

The webinar highlighted AKF’s efforts to teach and promote pluralism, particularly through values-based education in Portugal. However, it became evident that there are no specific modules or courses in Portugal designed to teach pluralism to teachers, AKF staff, and community leaders. This is a vital gap, making it impossible for these key stakeholders to fully understand and embrace pluralism.

In Kenya, AKF, in collaboration with Dream of Dreams in India and the Global Centre for Pluralism, has developed three two-day modular courses for teachers to understand value-based teaching needs in the context of pluralism, focusing on three core concepts: pluralism, participation, and equity.
While these courses are a positive step, the challenge remains in ensuring that facilitators themselves have a deep understanding of and have embraced pluralism—not purely academically. It is not sufficient to teach pluralism academically without embracing it as a mindset. The lack of a clear definition of pluralism further complicates its teaching and integration into educational, institutional, and social programs.
Pluralism is a vital prerequisite for enabling acceptance of diversity and inclusion. Without treating and teaching it as such, achieving pluralism within educational structures will remain impossible. The webinar also mentioned efforts to incorporate pluralism into government policy for schools and institutions in Kenya.
However, if pluralism has not been understood and embraced by all the leadership and teachers, it cannot be effectively taught to all teachers, students, and extended to parents and families.
The webinar, while informative, lacked any interactive discussion and did not address any other ongoing AKF pluralism courses in Kenya, Portugal, and other countries. This lack of specific courses with pluralistic facilitators who understand and have embraced pluralism remains a significant challenge after 30 years. Without the availability of specific courses on pluralism, and pluralism being understood and embraced by the leadership and teachers, it is unlikely for pluralism to be actualized as the Aga Khan has asked, to become a part of the lived psyche and mindset.

There was convergence to any assessment of the progress and impact by the pluralism monitor developed by Global centre for pluralism

AKF and the Global Centre for Pluralism definition of pluralism is not consistent, and jointly developed comprehensive pluralism courses, starting with for the leaders and teachers, to embrace pluralism are a critical first step to achieve the objectives of pluralism. Only then can pluralism be effectively advanced taught, integrated, and actualized within educational systems, society and beyond.


https://akflearninghub.org/instructiona ... pluralism/?

[mahebubchatur]

“Our Ismaili tradition, however, has always accepted the spirit of pluralism among schools of interpretation of the faith, and seen this not as a negative value, but as a true reflection of divine plenitude. Indeed, pluralism is seen as essential to the very survival of humanity.” Prince Rahim Aga Khan 2007

1. Pluralism in Ismaili Tradition: The Ismaili tradition values pluralism, which means it embraces diversity and enables and empowers inclusion and respect for differences including of interpretations and understandings within and of other faiths. This respect and acceptance of multiple perspectives is not seen as a weakness or a source of division but as a strength, asset a reflection and manifestation of the richness of divine wisdom.

2. Reflection of Divine Plenitude: The term “divine plenitude” signifies the abundant and complete nature of divine knowledge and guidance. By accepting pluralism, the Ismaili tradition acknowledges that divine wisdom is vast and multifaceted, capable of being understood and interpreted in various ways. This diversity in interpretation is seen as a manifestation of the knowledge of the limitless and fullness of God’s wisdom.

3. Essential for Humanity’s Survival: The excerpt suggests that pluralism is a vital requisite for the survival of humanity.
This implies that embracing pluralism and so diverse perspectives and interpretations fosters understanding, tolerance, harmony equity and peace among people. It helps in building an inclusive and resilient society, which is essential for the well-being and progress of the quality of life of families and communities - humanity.

In summary, the Ismaili faith & tradition’s acceptance of pluralism is acreflection of & in the abundant and comprehensive nature of divine wisdom. Thus pluralism is seen as vital for enabling and fostering a harmonious and inclusive society, which is essential for the survival and the flourishing of families communities and so humanity.

Full speech
https://www.iis.ac.uk/news/2007/septemb ... ny-london/

M Chatur

Link to More about Prince Rahim Aga Khan
viewtopic.php?p=77893#p77893

[mahebubchatur]

The Ismaili UK has published definitions of diversity, inclusion, and belonging on Facebook to promote “One Jamat” - “A United community”

The Ismaili explains one Jamat as “Being active members of a faith community means that we care for each other as brothers and sisters, as One Jamat. We ensure that we feel not only an emotional connection to the faith but also a sense of belonging to the community. We know from recent feedback that this is not the case for every murid. -One Jamat”

“One Jamat's aim:
To create a sense of belonging for groups that are at the margins of our community by embracing the many perspectives, traditions, languages and backgrounds that we have in our Jamat.”

One Jamat Includes members of the noorani family who are Ismailis and Murids of Hazar Imam and therefore his Dais, as Hazar Imam has asked all Murids to be. Currently while Imam is not able to travel members of the noorani family are doing that & reporting back to him.

Regarding the above definitions
There is no link to a related article, and vitally pluralism is not included.

Does this mean pluralism is rejected or not embraced or not understood by TheIsmaili which is managed by the same group for decades. The following are the 3 definitions by TheIsmaili

Quote

* Diversity: Refers to the characteristics that make people unique.
* Inclusion: Refers to the behaviours and cultural norms that make people feel welcome.
* Belonging: Refers to an individual sense of acceptance.

Unquote

These are incomplete and confusing and or misleading in the context of “One Jamat”

They need to be contextually accurate and vitally include pluralism, which is a vital prerequisite, priority and goal to be embraced taught and actualized by TheIsmaili, and by the Ismaili community, as directed by Aga Khan for decades abd who has also asked them to create the enabling environment.

By this latest example that priority of pluralism has not been achieved. Therefore pluralism is clearly not a part of the Leaders mindset.

Below are definitions of diversity, inclusion, belonging, AND pluralism

1. Diversity: Diversity is the presence of differences, which is a fact. This includes differences in race, gender, age, ethnicity, sexual orientation, disability status, and creation. Diversity is about the variety of differences

2. Inclusion: Inclusion is an environment where all individuals feel respected, accepted, and valued. It’s not just about having diverse individuals present but ensuring everyone has equitable access to opportunities and resources, and all voices are heard respected and understood

3. Belonging: Belonging goes a step further than inclusion. It’s when individuals feel a deep sense of connection and acceptance. Belonging means all feel welcome, respected, and safe without fear of exclusion. It fosters a collective sense of community and mutual respect and support

4. Pluralism: Pluralism goes beyond belonging. & enables positive responses to diversity, inclusion, and belonging, with a recognition of the dignity of every person . Pluralism ensures that everyone feels equal, legitimate, respected, and a welcomed member of the community and society

Institute of Ismaili Studies Global Pluralism Centre AKF LIF DJI & Councils have been invited to respond to the above.

For those interested to know more on pluralism, as defined by Hazar Imam over 25 years - link viewtopic.php?p=77992#p77992

Harvard University defining diversity inclusion & pluralism link  https://edib.harvard.edu/files/dib/file ... ossary.pdf

TheIsmaili UK posts on Facebook

https://www.facebook.com/share/p/HwpCTS ... tid=WC7FNe

https://www.facebook.com/share/p/zjGnGD ... tid=WC7FNe

[swamidada]

The Ismaili UK has published definitions of diversity, inclusion, and belonging on Facebook to promote “One Jamat” - “A United community”

4. Pluralism: Pluralism goes beyond belonging. & enables positive responses to diversity, inclusion, and belonging, with a recognition of the dignity of every person . Pluralism ensures that everyone feels equal, legitimate, respected, and a welcomed member of the community and society

Without offending any one, please read the following excerpt from a letter written by Imam Sultan Muhammad Shah;

But are you surprised at your age that Khoja Ismailis are held back by their intense personal jealousy, which is opposed to their Religion but which, by some racial influence is always coming up. If you read my Farmans during the last sixty years, I have often said that if Khoja Ismailis had not this jealousy and this anxiety to pull each other down, with their Iman, with their devotion, all the other good qualities such as good children, good husbands, good fathers and mothers, with these wonderful characteristics they would have been the first community in the world. Unfortunately this one poison pulls them down. I particularly add the word "Khoja" Ismailis, because I have not found such jealousy among non Khoja Ismailis of Syria, Iran, Afghanistan, Central Asia and other countries.

Excerpt from a letter written by Imam Sultan Muhammad Shah to Wazir G. A Dossani on April 12, 1955.

[mahebubchatur]

Diversity, Inclusion, and Pluralism:
Pathway to Harmony, Peace, and Equity – update 31 31 August 2024

Context and Reflection:
In light of the latest Pluralism report on Mexico by the Global Centre for Pluralism and the upcoming webinar on September 5, 2024, I am reflecting on pluralism, its root causes, questions and the challenges to overcoming resistance.

This reflection highlights the urgent need for comprehensive, inclusive solution strategies and proactive actions to embrace and advance pluralism in societies

Pluralism, as defined by the Global Centre for Pluralism, is a positive response to diversity which is a fact that influences actions and decisions across individual, institutional, and societal levels. Therefore;

Pluralism rooted in respect for diversity and inclusion, recognizing that diversity should be viewed as a collective strength and asset, rather than a cause for exclusion and division.

“Canada is often cited as an exemplar of a pluralistic society, encompassing a range of minority ethnic and racialized groups, including Indigenous Peoples, the original occupants of these lands, a French-speaking national minority based in Québec, and a large immigrant population. Despite its reputation, Canada’s pluralism has not been fully realized, as highlighted by ongoing inequalities and the limited accommodation of Indigenous rights” (Global pluralism Centre Monitor - Canada)

Challenges to Embracing Pluralism
Resistance to pluralism primarily arises from ignorance and the manipulation of diversity for power and material gain, leading to exclusion and deep societal inequities.
For pluralism to truly flourish, diversity must be embraced and utilized as a collective resource that benefits everyone.
This requires leveraging diverse knowledge and resources for the common good, with inclusion as the foundation for valuing the contributions of all individuals, irrespective of their background.
For over 50 years, growing disparities, such as the widening gap between rich and poor and persistent racism, have exacerbated these challenges. Those wielding power—whether through wealth, media, or political influence—often maintain the status quo, stifling broader societal acceptance and the inclusive utilization of diversity.

Root Causes and Barriers
The roots of resistance to pluralism are deeply embedded in societal mindsets, which are shaped by individual, familial, cultural, and institutional values.
Families, institutions, and government policies serve as the "software" and "hardware" that define these values, while resistance to change is often reinforced by corruption, discrimination, and the desire for control by those in power. Achieving genuine pluralism requires a fundamental shift in mindset towards inclusivity and equity.

Further reflections with arising questions solutions root causes solutions and pilots

Reform Education Systems:
Education must instil values of diversity and inclusion at all levels, from families to institutions, teaching that diversity is an asset. Pluralism should be incorporated into curricula from early education through higher education, which should include research, specialized courses, and dialogue on pluralism.

Engage Communities and Leverage Media
Local-level acceptance of diversity—within communities, families, and institutions—must be promoted. Cultural events, community workshops, and positive media representations can help normalize and celebrate diversity

Support Inclusive Policies and Structural Reforms
Governments should enforce anti-discrimination laws, promote inclusive policies, and reform education to embed pluralism as a societal value. Training programs for educators, law enforcement, and public officials are critical to uphold these principles.

Overcome Institutional Barriers
Address the role of wealth, media, and political power in maintaining the status quo. Acknowledge power imbalances and work towards dismantling them to create more equitable opportunities and outcomes.

Foster Long-Term Commitment and Collaboration
Achieving sustainable pluralism requires a long-term commitment and a collaborative approach involving governments, educational institutions, media, businesses, and communities. Continuous monitoring and feedback mechanisms are essential to refine strategies and ensure progress.

Comprehensive Versus Piecemeal Approaches
Pluralism cannot be realized through piecemeal measures. A holistic approach is necessary to achieve sustained change, engaging all sectors and stakeholders. Only by shifting perspectives and values at all levels of society can we create an environment where diversity is genuinely valued, respected, and leveraged for the common good.

Strategy for Successful Implementation: The Role of Pilots;
To effectively advance pluralism, strategies must be tested through inclusive and holistic pilot projects. Instead of implementing pilots in isolated sectors or regions, these initiatives should encompass entire communities or villages.

This all-encompassing approach ensures that every aspect of community life is included, allowing for a comprehensive understanding of how pluralism can be embraced thrive across various social, cultural, and economic contexts.

The local communities needs to be enabled and empowered with capacity to accept and manage change and their progress and development. So that they become the mashers. Pluralism diversity and or inclusion cannot be imposed or enforced is highlighted historically and in this piece’s contaxt the pluralism monitor and country reports of the Global Pluralism reports and the Social development Goals and progress in the last 10 years and projected to 2030.

By conducting pilots in whole communities, the benefits, challenges, and lessons learned can be observed in a real-world setting, leading to meaningful insights.
These pilots should then be adjusted as necessary and, if successful, scaled up nationally or globally.
Only through this comprehensive, inclusive approach can pluralism be understood and advanced, allowing it to flourish truly, and sustainably

Conclusion

As His Highness the Aga Khan has emphasized, advancing pluralism begins with education and extends to all aspects of society.
To overcoming resistance failure or rejection of pluralism, it is vital and crucial to acknowledge and understand the root causes and to be proactive in making inclusive and participatory change to the present social mindset and psyche.

By acknowledging the complexities and challenges of enabling and nurturing a pluralistic society, we can work towards a future where diversity is not just tolerated but celebrated, and where every individual can contribute to and benefit from pluralism and a more just peaceful equitable and inclusive world.

By understanding and recognizing diversity as a collective strength, we pluralism vcan be advance and can thrive sustainably and so lead to a more harmonious, equitable, peaceful, and inclusive world.

M Chatur

References

1 https://monitor.pluralism.ca/publicatio ... or-report/

2 https://monitor.pluralism.ca/publicatio ... or-report/

3 https://monitor.pluralism.ca/publicatio ... or-report/

4 https://monitor.pluralism.ca/publicatio ... or-report/

5 https://monitor.pluralism.ca/publicatio ... or-report/

6 https://monitor.pluralism.ca/publicatio ... or-report/

7 https://monitor.pluralism.ca/publicatio ... or-report/

8 https://monitor.pluralism.ca/publicatio ... y-profile/

9 https://journals.uclpress.co.uk/lre/art ... nload/pdf/

10 https://journals.uclpress.co.uk/lre/art ... nload/pdf/

11 https://manhattan.institute/article/the ... in-the-u-s

12 https://www.communitylandscotland.org.u ... -top-tips/

13 https://www.communitylandscotland.org.u ... -top-tips/

14 https://cepr.org/voxeu/columns/populism ... r-strategy

15 https://www.jstor.org/stable/48566195

16 https://research.wright.edu/en/publicat ... -pluralism

17 https://research.wright.edu/en/publicat ... luralism-3

18 https://www.pluralism.ca/wp-content/upl ... -Final.pdf

19 https://www.profemilyblock.com/uploads/ ... ralism.pdf

20 https://monitor.pluralism.ca/about/what-is-pluralism/

21 https://monitor.pluralism.ca/about/what-is-pluralism/

22 https://thepoliticsteacherorg.thepoliti ... -democracy

23 https://the.akdn/en/resources-media/res ... e-aga-khan

24 https://the.akdn/en/resources-media/res ... e-aga-khan

25 https://asiasociety.org/asia-game-chang ... s-aga-khan

M Chatur
31 August 2024

[mahebubchatur]

The Ismaili UK has published definitions of diversity, inclusion, and belonging on Facebook to promote “One Jamat” - “A United community”

4. Pluralism: Pluralism goes beyond belonging. & enables positive responses to diversity, inclusion, and belonging, with a recognition of the dignity of every person . Pluralism ensures that everyone feels equal, legitimate, respected, and a welcomed member of the community and society

Without offending any one, please read the following excerpt from a letter written by Imam Sultan Muhammad Shah;

But are you surprised at your age that Khoja Ismailis are held back by their intense personal jealousy, which is opposed to their Religion but which, by some racial influence is always coming up. If you read my Farmans during the last sixty years, I have often said that if Khoja Ismailis had not this jealousy and this anxiety to pull each other down, with their Iman, with their devotion, all the other good qualities such as good children, good husbands, good fathers and mothers, with these wonderful characteristics they would have been the first community in the world. Unfortunately this one poison pulls them down. I particularly add the word "Khoja" Ismailis, because I have not found such jealousy among non Khoja Ismailis of Syria, Iran, Afghanistan, Central Asia and other countries.

Excerpt from a letter written by Imam Sultan Muhammad Shah to Wazir G. A Dossani on April 12, 1955.

Jealousy is a complex emotion that arises when someone feels threatened by the possibility of losing something valuable to them, such as a relationship, status, or possession, to another person. In simpler terms, jealousy happens when someone feels they have a reason to be jealous because they see something in another person that they want or fear losing. The person who is the recipient of jealousy might not even be aware that they are causing hurt or damage, as they are often focused on their own ego and interests. People who experience jealousy might engage in various behaviors to hurt or damage others, often driven by their own insecurities and fears.

Some common actions include:

Controlling Behavior:

They may try to control the actions and interactions of the person they are jealous of, such as monitoring their communications or restricting their social interactions.
Manipulation: Jealous individuals might manipulate situations or people to create conflicts or misunderstandings, aiming to isolate the person they are jealous of.

Undermining Confidence:

They may attempt to lower the self-esteem of the person they are jealous of by making negative comments or spreading rumors.

Aggression:

In extreme cases, jealousy can lead to aggressive or violent behavior, either towards the person they are jealous of or towards others perceived as rivals.
Withdrawal: Some might withdraw emotionally or physically, hoping that their absence will be noticed and the bond will be re-established.

The guidance of Imams of the Ismaili community has repeatedly stressed about individualism and the importance of unity, working together, inclusion, and pluralism. If these guidances -Farmans were believed, obeyed, and followed by the community—which are directions from their Imam of the time, and to which they are duty-bound and have given allegiance to obey - the present position and progress of the community in terms of collective community well-being, quality of life, and their comparative position to other communities nationally, regionally, locally, and globally would be substantially better. They would be, as stated in this letter, a top foremost amongst all communities worldwide

Reading and following Farmans is vital to also Understanding the root causes of jealousy and addressing them through inclusion and pluralism open communication and self-reflection can help mitigate these harmful Jealousy behaviors and promote healthier relationships.

Since 1955 there have been many shifts and changes and the Imam of the time has asked for pluralism and inclusion within the Ismaili community as a vital prerequisite and has asked for every Ismaili to be his Dai.
The question the changes and goals directed by the Imam will be achieved including Jealousy and individualism

My latest update today relating also to this

viewtopic.php?p=78100#p78100

[mahebubchatur]

Prime Aly Muhammad Aga Khan has joined Aga Khan Foundation. Will he be involved with projects in educating for pluralism by AKF. Princess Zahra is on the Board of Global Pluralism Centre and Prince Rahim and Prince Hussain are also Woking with AKF and AKDN

more at viewtopic.php?p=78103#p78103

[mahebubchatur]

Prime Aly Muhammad Aga Khan has joined Aga Khan Foundation. Will he be involved with projects in educating for pluralism by AKF. Princess Zahra is on the Board of Global Pluralism Centre and Prince Rahim and Prince Hussain are also Woking with AKF and AKDN

more at viewtopic.php?p=78103#p78103

Princess Zahra Aga Khan’s visit to India this week

Letter to
AKF, LIF, AKDN, DJI, IIS, Councils, Mukhi’s & Jamats, Global Centre for pluralism,
Princess Zahra, & Prince’s,
Rahim, Aly Muhammad, Hussain and Amyn Aga Khan

Link to letter in the context of Pluralism

viewtopic.php?p=78131&sid=1e8ae55808d3e ... 1a7#p78131

[mahebubchatur]

Princess Zahra speaking at the Royal Asia Society on
what is pluralism
She is on the Board of Global Pluralism Centre based in Ottawa Canada and on various other Boards of the constitutional entities of the Ismaili Community

Video link

https://x.com/chaturmahebub/status/1832 ... 83349?s=46

[mahebubchatur]

The following are from Ismaili.net. analysis - link below

“We analyzed more than 162 speeches of His Highness Aga Khan IV, the 49th Imam of Ismailis, from 1957 until 2021, and we extracted about 350 distinct quotations out of them.
We utilized thematic analysis method in analyzing these speeches; in that, we searched and secluded patterned themes or ideas, and built them as categories. Each category is a concept the Aga Khan has systematically used. We found that the Aga Khan has used near 40 basic concepts in His speeches. We grouped these concepts and selected quotations that provide exapmles of how the Aga Khan expresses these concepts. Ismaili.net


The Aga Khan asks why intolerance is increasing?

Because, He says, partly, of globalization (communication, and refugees). He continues,

"But societies which have grown more pluralistic in makeup, are not always growing more pluralistic in spirit. What is needed -- all across the world -- is a new ‘cosmopolitan ethic’-- rooted in a strong culture of tolerance. . . There is a human impulse it seems -- fed by fear -- to define ‘identity’ in negative terms. We often determine ‘who we are’-- by determining who we are against. This fragmenting impulse not only separates peoples from one another, it also subdivides communities -- and then it subdivides the subdivisions. It leads to what some have called the ‘fraying’ of society -- in which communities come to resemble a worn out cloth -- as its tight weave separates into individual strands… And often the more secure we are in our own identities, the more effective we can be in reaching out to others." http://www.ismaili.net/timeline/2006/20 ... utzing.htm 2006

"The world is becoming more pluralist in fact—but it is not keeping pace in spirit. ‘Cosmopolitan’ social patterns have not yet been matched by what I would call a ‘cosmopolitan ethic’." https://www.ismaili.net/timeline/2006/2 ... evora.html 2006

Three critical underpinnings of a quality civil society were determined by the Aga Khan: (1) commitment to pluralism; (2) meritocracy; and (3) a cosmopolitan ethic… "A cosmopolitan ethic is one that welcomes the complexity of huma society. It balances rights and duties, freedom and responsibility. It is an ethic for all peoples, the familiar and the Other." https://iis.ac.uk/content/address-his-h ... ent-canada 2014

Activating cosmopolitan ethics requires TRUE sensitivity, which is a hard working task, going behind a mere feeling of accepting the Other and going towards seeing the Other as he sees himself. This requires in turn concentrated education.


"[A]nd that embracing diversity is a way to learn and to grow - not to dilute our identities but to enrich our self-knowledge. . . What is required goes beyond mere tolerance or sympathy or sensitivity - emotions which can often be willed into existence by a generous soul. True cultural sensitivity is something far more rigorous, and even more intellectual than that. It implies a readiness to study and to learn across cultural barriers, an ability to see others as they see themselves. This is a challenging task, but if we do that, then we will discover that the universal and the particular can indeed be reconciled. As the Quran states: ‘God created male and female and made you into communities and tribes, so that you may know one another’. (49.13) It is our differences that both define us and connect us.” https://www.akdn.org/speech/his-highnes ... calaureate 2008


"Surely, one of the great questions of our time is whether we can learn to live creatively with both the global and the tribal impulse, embracing the adventure of a broader internationalism even as we drink more deeply from the wellsprings of a particular heritage.” 
This can materialize by informative media and "the ability to respect that which is truly different, to understand that which we do not embrace," the Aga Khan said. 
And, "It is not as easy as it sounds. For it means much more than tolerance and forbearance. The word sensitivity is one of the most overused words of our time - and one of the least honoured. Why? Because sensitivity is too often seen as an emotion which can simply be willed into existence by a generous soul . . . In truth, cultural sensitivity is something far more rigorous, something that requires a deep intellectual commitment. It requires a readiness to study and to learn across cultural barriers, an ability to see others as they see themselves. Cultural sensitivity is hard work ." https://ismaili.net/speech/s961017.html 1996


"The second great historical lesson to be learnt is that the Muslim world has always been wide open to every aspect of human existence. The sciences, society, art, the oceans, the environment and the cosmos have all contributed to the great moments in the history of Muslim civilisations. The Qur’an itself repeatedly recommends Muslims to become better educated in order better to understand God’s creation." https://www.iis.ac.uk/content/closing-a ... vre-museum

The above are credit to & courtesy of Ismaili Heritage and www.ismaili.net https://www.facebook.com/share/p/SyQBzN ... tid=WC7FNe

[mahebubchatur]

Hazar Imam, Aga Khan, reminds the community regularly of learning the lessons from the past including from the Fatimid era, & asking the hard questions to actualise pluralism & inclusion

Challenges

Leadership Motivations:

Self-Interest and Ego: When leaders, Vazirs in Fatimid times, prioritize their own interests and ego over the collective well-being of the community, it leads to decisions that benefit them personally rather than the collective benefit of whole community. As it happened in Fatimid times 

Financial direct and indirect Gain: The pursuit of wealth can drive leaders to engage in practices and policies such as embezzlement corruption or leveraging opportunities for personal gain.

Mechanisms of Control:

Nepotism: By appointing each other, leaders maintain power and control over the community. This perpetuates a cycle of unaccountability and lack of transparency, blocking access to information and resources that should benefit all members equitably.

Complex Legalities: Utilizing complex legal frameworks and laws can obscure their actions, making it difficult for the community to hold them accountable. The majority remain silent and unable to act or articulate their concerns individually, often out of fear.
Lack of Morality and

Transparency:

Blocking Guidance and Teachings: By not sharing clear guidance, Farmans, or teachings of the community constitution, leaders can prevent the community from understanding their rights and accessing information and resources, which may be blocked, stolen, or misused.

Non-Transparency: A lack of transparency allows leaders to operate without scrutiny, making it easier to engage in unethical practices that benefit them rather than those who deserve it on merit.

Impact on the Community:
Inequity and Disparity: These practices and policies create significant inequities within the community, concentrating knowledge, wealth, power, and positions in the hands of a few who proactively protect the status quo and reject change.

Community Disillusionment: When leaders do not respect religious and moral laws (Farmans), it leads to a loss of trust and faith in the leadership.
Rejection of Pluralism and Inclusion: Leaders who do not respect our religion faith, ethics, and Farmans are only members for personal benefit, not for the collective good and the Oath they have signed to serve the Jamat and Imam They have rejected pluralism and inclusion, including appointments not based on merit and meritocracy over the past 30+ years but on who you know - loyalty to them. 
In essence, the core issue is leaders who prioritize personal gain over the collective well-being of the community, using legal and structural complexities to maintain their position and avoid transparency, inclusion, accountability, and pluralism. This top-down approach causes the bottom of the community to suffer the most.

This damages the community over time, as seen in the fall of many dictators in the past. For example, the fall of Benito Mussolini in Italy, Adolf Hitler in Germany, and Nicolae Ceaușescu in Romania. These leaders took too much control, and while they eventually fell, their communities suffered and continue to suffer for a long period.
And the fall of the Fatimid Empire serves as a historical example. As Hazar Imam has reminded us too. Internal factionalism and power struggles within the army led to a civil war, which weakened the empire. 
Eventually, Saladin, the vizier, took control, deposing the last Fatimid caliph in 1171. 

The disparity in wealth and power, coupled with control over the army, allowed new leaders to oust the old ones and consolidate power. This transition caused significant suffering and instability within the community.


Similarly, during the Alamut period, Ismaili Imams faced exile murders, and had to flee to the fortress of Alamut in north-western Iran. The community disintegrated due to those in power -“Vazirs” resulting internal exclusion conflicts and control of resources by those few in power.
Ismaili Imams continued from Alamut, but the damage caused by those who controlled the community’s resources and funds was profound on the vast majority of the community 

Another Hard Question - Can this be repeated today. ?

Using positions and resources to take over leadership with policies of advancing autocracy etc is common in past dictatorships, where new leaders often take over by ousting the old ones, leading to prolonged suffering damage and harm to the community faith or organisations 

Every member is f the local community should be given a copy of their regularly quality and life assessments of their and concerning the surrounding communities for each project and to enable and empower them.

Leaders LIF DJI AKF ICAB  or others, can deny, and explain or clarify with Farmans, if I am wrong  - no reply so far

Please share, with all spiritual brothers and sisters and others involved on Boards. and all responses and facts with Farmans are most welcome 

Aga Khan Hazar Imam advocates pluralism with inclusive leadership & best practices. He warns against absolute or Centralised leadership.

Video clip - Fatimid Times
https://twitter.com/chaturmahebub/statu ... 58/video/1


Farman “ You should not feel that dialogue is not something which I wish to encourage. Remember that authority has with its duty and the need to serve. There is no authority in My mind which is healthy if it is absolute and it does not take place within a philosophical and a social context. And, therefore, in your leadership to the Jamat (community) be considerate, be humble, be hard working and share with the Jamat their concerns and their needs” Aga Khan

Link http://ismaili.net/source/chatur-best-practice.pdf

M Chatur

On 21 Sep 2024, at 20:16,

[mahebubchatur]

Pluralism new article

**Foreword**

His Highness the Aga Khan, the "Imam of the Time" for the global Ismaili community, has been a steadfast advocate for pluralism and inclusion since the mid-1990s. He envisions these principles as integral to the social mindset, guiding both community leadership and institutions. His teachings reach beyond the Ismaili community of over 15 million, emphasizing that pluralism is vital for peaceful coexistence and enhancing human well-being.

In a world increasingly fragmented by disparities in wealth, power, and privilege, His Highness stresses the importance of inclusion, compassion, empathy, and humility in bridging the gaps between rich and poor, and between those with power and those vulnerable to it. Over the past 40 years, neoliberalism has intensified these divides, concentrating resources in the hands of a few and prioritizing profit over collective well-being. His Highness warns that true capitalism has been compromised by this new neoliberal paradigm.

His guidance reminds us of our role as stewards of the world, tasked with alleviating poverty, reducing vulnerability, and striving for equity and justice—placing people above profit. He believes that true pluralism and inclusion, facilitating ethical governance from both top down and bottom up, are essential to achieving this vision. As he states, *"Pluralism is no longer simply an asset or a prerequisite for progress and development; it is vital to our existence."*

His Highness has consistently reiterated that pluralism must be embedded within the psyche of communities and institutions to counter the growing inequalities exacerbated by neoliberalism and selective capitalism. He emphasizes that *"Pluralism is indispensable to our interconnected society and world."*

In this light, His Highness has guided his community through updates to the Ismaili Constitution, advocating for best practices in governance, transparency, and accountability. Yet, resistance to pluralism and inclusion remains, both within and beyond the community. Nepotism and entrenched networks have emerged in community institutions, mirroring broader societal issues, such as those evident in politics, media, and corporate sectors. His Highness has urged leaders of the Ismaili Jamat to adhere firmly to the ethical principles of their faith, expressing that *"the ethics of our faith must be respected every day of your lives."*

These ethical principles and commitment to pluralism are crucial for addressing the deep-seated challenges society faces today.

His Highness’s dedication to pluralism extends beyond the Ismaili community. In partnership with the Government of Canada, he established the **Global Centre for Pluralism** in Ottawa in 2006, which actively promotes the values of inclusion and diversity, recognizing their significance for peaceful and prosperous societies. Today, **Princess Zahra Aga Khan** serves on its board, underscoring the importance of this initiative in His Highness’s vision and collaboration with international partners.

Supporting His Highness’s vision, **Princess Zahra Aga Khan** recently stated that the vision of His Highness is *“not a question of choice; it’s a question of vocation & calling, & duty.”* Additionally, family members like **Prince Amyn Aga Khan**, **Prince Rahim Aga Khan**, **Prince Hussain Aga Khan**, and **Prince Aly Muhammad Aga Khan** have reaffirmed the significance of implementing His Highness’s guidance for the community, especially regarding pluralism and ethical governance.

This article explores the current state of governance within the community and beyond, examining how the rejection and resistance to pluralism have hindered progress. Drawing on the Aga Khan’s teachings, it analyzes the reasons for this resistance, the role of neoliberalism in exacerbating inequalities, and the impacts of arrogance, excessive greed, and materialism on perpetuating exclusion and resisting meaningful change. By identifying these root causes, the article offers solutions for leaders and scholars, advocating for prioritizing training and education in embracing pluralism and inclusion.

To effectively educate and advance and actualise pluralism , it is essential to initiate and start pilots focused on embedding and teaching pluralism. This needs to involve engaging and includingleaders, educators, and influencers within communities who have embraced and are champions of pluralism and inclusion. These pilots can then create a planned and programmed ripple effect across nearby communities, ensuring real quality of life surveys and assessments before, during and after implementation of each pilot. By showcasing successful impact & outcomes, we can inspire others locally and wider communities to join the movement towards inclusivity & pluralism However, without a holistic approach to pluralism, resistance to change will persist, jeopardizing progress.

I hope this article serves as a reflection and a call to action for leaders—both within the community and society at large. By embracing inclusion, humility, and ethical governance, we can begin to reverse the trends that deepen divisions and undermine collective well-being. This reflection is intended to guide institutional reform and create a more compassionate and just future for all, enhancing our collective quality of life.


### Analysis - Case study

**Institutional Culture**

1. **Non-Removal of Directors:** There is a marked reluctance to remove non-executive directors, especially those with political connections. This resistance likely arises from close relationships and the influence of intertwined political and civil service networks.

2. **Political Appointments:** Many non-executive directors are appointed through political ties, often involving civil servants who may later receive prestigious appointments, such as positions in the House of Lords.

3. **Executive Directors and Arms-Length Bodies (ALBs):**
- **Definition and Scope:** ALBs include executive agencies, non-departmental public bodies (NDPBs), and non-ministerial departments. Approximately 295 ALBs exist in the UK, including the Post Office.
- **Political Appointments:** Similar to non-executive directors, executive directors in these bodies are often appointed through political connections, influenced by ministers or political figures.
- **Non-Removal of Directors:** A similar reluctance to remove executive directors with political backing exists, reflecting tight political networks.

4. **Handling of Investigations:**
- **Suspension and Removal:** Investigations often delay immediate suspension or removal of directors, leading to prolonged processes. In many instances, directors resign only to be appointed elsewhere.
- **Multiple Investigations:** The practice of conducting successive investigations can be used to defer decisive action, as seen in the Post Office scandal, where reviews have extended over several years.

5. **Post Office Scandal as a Case Study:**
- **Lack of Accountability:** Despite the Post Office scandal being the largest miscarriage of justice in UK history, no senior board or management figures have faced suspension or removal. Many involved directors remain untouched.
- **“Untouchables”:** Recent inquiries revealed that certain individuals within the Post Office are considered “untouchable,” enjoying immunity from accountability, despite ongoing reviews.
- **Repeated Reviews:** The Post Office has undergone numerous business reviews over the past decade, delaying resolution even after significant leadership changes.
- **Impact on Compensation:** The Post Office has managed compensation for victims, often involving individuals implicated in the wrongdoing, causing continued suffering for sub-postmasters.

6. **Broader Governance Issues:**
- **Institutional Culture:** The reluctance to remove directors and reliance on investigations point to a culture prioritizing self-preservation over accountability, perpetuating the status quo.
- **Comparison with Other Scandals:** Similar governance patterns emerge in major scandals such as the Infected Blood Scandal, the Windrush Scandal, and the Grenfell Tower disaster, where accountability has been delayed, prolonging injustice and suffering.

**Effective Solutions for Holistic Change**

7. **Cultural and Management Overhaul:**
- **Change Management Culture:** Implement a comprehensive strategy to reform the current culture, including the removal of board members when necessary, fostering transparency and accountability.
- **Merit-Based Appointments:** Ensure appointments for both executive and non-executive directors are based on merit rather than political connections, reducing undue influence.

8. **Addressing Political Appointments and Lobbying:**
- **Regulate Political Appointments:** Stricter regulations are needed to ensure transparency in political appointments, focusing on qualifications and minimizing political influence.
- **Lobbying Reforms:** Strengthen regulations on lobbying to mitigate undue influence on MPs, particularly regarding donations and second jobs.

9. **Privatization and Outsourcing:**
- **Insourcing Over Outsourcing:** Review current outsourcing practices to prevent backdoor privatization of essential services. For sectors like rail and water, consider re-nationalization for better management.

10. **Post Office Specific Solutions:**
- **Management and Board Overhaul:** Replace board members and executives linked to the Post Office scandal, particularly those deemed “untouchables.”
- **Fair and Swift Compensation:** Ensure all affected sub-postmasters receive full, timely compensation, managed independently to avoid conflicts of interest.
- **Rebuild Relationships:** Foster better relationships with postmasters and their representative bodies, ensuring the independence of the National Federation of SubPostmasters (NFSP).
- **New IT System:** Introduce a reliable IT system that meets the needs of postmasters and customers for the next 15–25 years.
- **Revitalize the Business:** Engage postmasters, local communities, and unions in revitalizing the Post Office, reducing non-executive director roles while increasing postmaster representation on the board.
- **Embed Inclusion and Pluralism:** It is essential to embed a culture of inclusion and pluralism within the change management process, ensuring diverse perspectives are valued and all stakeholders are involved in decision-making.

If these solutions are implemented with political will from the new government—supported by cross-party backing and increased public awareness—these changes can lead to broader reforms across public sector bodies, benefiting communities and the nation. This would enhance governance, politics, legal frameworks, social pluralism, inclusion, equity, and equality.

**Conclusion**

The Post Office scandal underscores a deeply entrenched governance culture in the UK that resists accountability, relying on investigations to postpone meaningful action. This pattern reflects broader public sector issues. Implementing the proposed reforms requires a holistic approach, encompassing cultural changes, regulating political appointments, and shifting

27 September 2024

Role and Authority of H H The Aga Khan

http://www.ismaili.net/html/modules.php ... pic&t=9224

[mahebubchatur]

Embracing Pluralism: A Call for Mindset Change
To truly embrace pluralism, we must undergo a significant change in mindset. Embedding pluralism in our attitudes and behaviors is vital and necessary. This requires a deep understanding of unconscious biases, which exist not only at the individual level but also within communities, tribes, and religious and social-cultural contexts. Understanding different traditions and cultures is essential for this transformation.

How to Change Unconscious Biases:

Changing Mindsets

To change social mindsets around issues like discrimination, exclusion, and corruption, it is essential to:

Educate and Raise Awareness:

Implement comprehensive programs and training.
Conduct workshops and training sessions on unconscious bias, cultural competence, and inclusive practices.

Engage Communities:
Involve communities in inclusive projects.
Create spaces for diverse voices to be heard and valued.
Develop and Enforce Inclusive Policies:
Promote policies that encourage inclusion and penalize discriminatory behaviors.
Demonstrate leadership commitment to diversity and inclusion.

Utilize Media and Public Campaigns:
Promote positive and diverse representations in media.
Run public awareness campaigns to highlight the benefits of diversity and inclusion.

Changing a Mindset
Changing a mindset means altering deeply embedded perceptions and constructs. This transformation requires:

Changing Your perceptions
Shift from entrenched views to new, inclusive perspectives.

Removing Old Constructs:
Dismantle outdated beliefs and practices.

Adopting a New Mindset:

Embrace pluralism and inclusion.
This process can take decades, as it involves sustained effort, education, and reinforcement. However, it is crucial for fostering a more inclusive and equitable society.

Addressing Specific Biases

Gender Bias:
Gender discrimination often intersects with other forms of bias, compounding the challenges faced by women, especially those from minority backgrounds.
Addressing gender bias requires targeted efforts to promote gender equality and challenge stereotypes.

Racial Discrimination:
Racial bias is deeply rooted in societal structures and can manifest in various forms, from subtle microaggressions to systemic inequalities.

Combating racial discrimination involves promoting diversity, equity, and inclusion at all levels of society.

Ageism:
Age discrimination affects both older and younger individuals, often leading to unfair treatment and exclusion.

Addressing ageism requires changing societal attitudes towards aging and promoting intergenerational understanding and respect.

Changing Social Mindsets
To change social biases, it is necessary to change the social mindset. This key transformation involves:
Programs and Initiatives:
Implement programs that promote inclusion and challenge existing biases.

Time and Effort:
Recognize that changing mindsets takes time, often decades, and requires continuous effort and life long education.
By addressing these specific biases and fostering a new mindset, we can work towards pluralism to improve the collective mindset & wellbeing , and create a more inclusive and fair society and therefore and crucially leading towards a pluralistic societies and nations

[mahebubchatur]

A TedX Talk on the challenges of achieving peace and of pluralism by Ms M McGhie Secretary General of the Global Pluralism Centre since 2019

“The middle ground, a space where dialogue and understanding are found in times of division, is an uncomfortable – even scary – place to reside. But what if this very discomfort held the key to unlocking societies grounded in peace and understanding? Join Meredith on a journey to confront our automatic "take sides" approach to conflict and, instead, find how to embrace the transformative power of pluralism, where differences are valued and celebrated, and the middle ground

Meredith Preston McGhie is a peacemaker and pluralism ambassador working to build societies that recognize, respect, and value diversity. She is the Global Centre for Pluralism’s Secretary General since October 2019.

Full video link, and more at https://x.com/chaturmahebub/status/1852 ... hqfO552USg